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B O S T O TST . 
J.B.DOW. PUBLISE f. R . 



THE 



YOUNG LADY'S GUIDE 



HARMONIOUS DEVELOPEMENT 



CHRISTIAN CHARACTER 



By HARVEY NEWCOMB, 



REVISED AND ENLARGED. 

i y 

BOSTON: 

JAMES B. DOW, PUBLISHER. 

1841. 



re>V455 



Entered according to act of Congress, in the year 1841, 

BY JAMES B. DOW, 

in the clerk's office of the District Court of Massachusetts. 



boston : 

WILLIAM A. HALL AND CO. 
PRINTERS. 






PREFACE. 



This book is addressed to those who are 
supposed to have commenced the Christian 
life. Its object is, to aid them in the harmo- 
nious developement of all their powers, upon 
Christian principles ; so as to produce the 
highest degree of cultivation, intellectual, 
social, moral, and religious, of which they 
are capable, in the circumstances where 
Providence has placed them. It is equally- 
adapted to the various walks of life, having 
respect to a course of self-culture within the 
reach of all. It is addressed to a 'particular 
class of persons, whom it is specially designed 
to benefit. It is not intended, however, to be 
read exclusively by them. The greater por- 
tion of it is equally suited to any other class. 
With the humble hope of benefiting immor- 
tal minds, it is respectfully committed to the 
Christian public. 

Boston, January 1, 1841. 



51 



CONTENTS 



Page 
Preface, 3 

CHAPTER I. 

The Christian's Mark, 17 

A great Mistake, - - 17 

The Grace of God a growing Principle, 18 

The Spring that never dries nor freezes, - - - - 19 

Growth in Grace, -- 21 

The Glory of God, how manifested, 22 

The true Standard of Holiness, - - - 23 

Paul's desire for higher Attainments, 24 

Examples of eminent Persons, 25 

Mrs. Edwards, 26 

Earnestness in Religion, 27 

Religion the great Business of Life, ------ 28 

CHAPTER II. 

Doctrinal Knowledge, 29 

Connection of Doctrine and Practice, 30 

Religion compared to a Building, 30 

The Holy Spirit operates through the Truth, - - - 31 
Genuine and Spurious Affections distinguished, - - 32 
Office of the Truth in Sanctification, 34 



O CONTENTS. 

Doctrinal Knowledge without Practice, 34 

Directions, — 1. Become a little child, 34 

The starting point of Error, 35 

2. Avoid a controversial Spirit, - 36 

An Error of young persons, 37 

3. Use Helps, 37 

Writings of Men, why studied, 37 

Bible the Text-Book, 38 

4. Seek the aid of the Holy Spirit, 38 

CHAPTER III. 

Nature and Effects of True Religion, 40 

Inconstancy of false Religion, -- 41 

Fruitfulness of true Piety, 41 

Fruits of the true and false Professor contrasted, - 42 
Fruit-bearing the Test of Christian Character, - - - 43 

The Fruits of the Spirit, 44 

Love, as in the experience of David, ------ 45 

Manifested in willing Obedience, -- 46 

Love of the Brethren, 47 

Spiritual Joy, 48 

Peace ; its manifestations, .-49 

Meekness the twin-sister of Peace, ------ 50 

Long-suffering, Gentleness, ---. 50 

Goodness, 51 

Faith, a common Principle of Action, 52 

Power of Faith, -..___ 53 

Temperance, 54 

CHAPTER IV. 

Reading and Study of the Bible, 55 

Search the Scriptures, ---- 56 

We must set our hearts to it, 56 

Directions, — 1. Read the Bible in your Closet, - - - 57 

2. Preparation of Heart, 58 

3. Seek the Aid of the Holy Spirit, 58 

4. Read with self-application, 59 

5. Read the Scriptures regularly, 59 



CONTENTS. 7 

6. Study the Bible systematically, 60 

Variety and Harmony of the Bible, 60 

Things to be observed, ------ 61 

Wisdom of Divine Inspiration, 62 

How to remove Difficulties, 62 

Commentaries, 63 

Tasks, 63 

Read in course, - 64 

Constant Subjects of Inquiry, -- -65 

The Bible a History of the Church, 66 

Take notice what Period you are reading, . ... 66 

Inquire what Doctrine is taught, &c. 67 

Note the Promises and Predictions, 67 

Take Notes, 67 

Read the Gospel to study the Character of Christ, - - 67 

Sacred History and Biography, 68 

Poetic and Didactic parts of the Bible, - 69 

The Prophecies, 70 

CHAPTER V. 

Prayer and Fasting, 72 

Duty of Prayer, 72 

Prayer Defined — Examples, -------- 74 

The Lord's Prayer ', its use, 75 

The Power of Prayer, 76 

The Promises, _ _ _ _ 77 

The Promises exemplified, 78 

The Arians — Augustine — Francke, 80 

The Slave liberated by Prayer, 81 

Asking amiss, - 82 

Things asked for, must be sincerely desired for God's 
glory, ... 82 

We must ask, — For things agreeable to his will, - - - 83 

In Faith, 84 

With humble Submission, .86 

Practical Hints, — 1. Constant spirit of Prayer, - - - 87 
2. Observe stated and regular seasons of Prayer, - - 87 



8 CONTENTS. 

3. Observe special seasons of Prayer, 90 

Fasting, 91 

4. Preparation of Heart, 93 

5. Persevere in Prayer, 94 

CHAPTER VI. 

Temptation, --.-.---96 

Existence of the Devil, --- 96 

His Character, -----97 

1. He is Powerful — his Power limited, - - - - 97 
Why he is permitted to exercise Power, - - - - 98 

2. He has much Knowledge, - - 98 

3. He is Wicked, 99 

4. He is Crafty, Deceitful, and Treacherous, - - 99 

5. He is a Liar, 99 

6. He is Malicious, 99 

The Devices of Satan, 100 

He suits his Temptations to our Circumstances, - 101 
Counterfeit Graces — Impulses, ------- 102 

Subtlety of Satan, - - - - 103 

Temptations from the World, --- 104 

From our own Hearts — the Heart a Castle, - - - 104 

We must set a Watch, - 105 

The double Watch, 106 

Watch unto and in Prayer, 106 

Watch on the mount — in despondency — when cheer- 
ful — in prosperity — in adversity — over the tongue, 107 

Watch when doing good — against besetting sins — 
over the imagination, 108 

CHAPTER VII. 
Self- Denial, ---" 109 

Nature and Consequences of Selfishness, - - - - HO 

The Selfish Principle surrendered, Ill 

Self-denial defined and applied, ------- 111 

Essential to Christian Character, 112 

Christ's Example, 113 

A Caution, 114 






CONTENTS. » 

CHAPTER VIII. 

Public and Social Worship, and Sabbath Employ- 
ments, - 115 

Duty of Public Worship, 115 

Example of " holy men of old," ------- 117 

Of Christ and the Apostles, 117 

Public Worship an imperative Duty, 119 

Sin and Danger of neglecting it, 120 

Attend the stated ministry of your Pastor, - - - 121 

Be punctual at Church, 122 

Go with preparation of Heart, 123 

Deportment in the House of God, 123 

Singing — Prayer — Wandering Thoughts, - - - 124 
Take heed how you hear — Ambassadors, - - - - 125 
The Check-Book — the noble Bereans, - - - - 126 

Fault-finding, 126 

Self- Application, 127 

Hearing for others, 128 

Hear with a prayerful frame, - - - 128 

Remember and practise what you hear," ----- 128 

Meetings for social Prayer, 129 

Be governed by Principle, ------.-.. 130 

Female Prayer-Meetings, 130 

The Sabbath School, 131 

Three requisites, 131 

Hints on Sabbath School Instruction, - - - - - 133 

Skill in teaching, 133 

Study the Juvenile Mind, 133 

Use helps, 133 

Aim at drawing out the Minds of Children, - - - 133 

Catechizing — Dependence, 134 

Let your own Heart be affected, ------- 135 

Personal Application, 135 

Earnestly seek God's Blessing, -------- 136 

Private Sabbath Duties, 137 

Spend much time in the closet, 137 

Spend none in seeking ease or pleasure, - - - - 137 



10 CONTENTS-. 

"Watch over your Thoughts, --- 138 

Set a guard over your Lips, 138 

CHAPTER IX. 
Meditation, 140 

1. Its importance, 140 

2. Time and manner of, 141 

3. Subjects of Meditation, 143 

CHAPTER X. 
On Health, -- 145 

Connection of Health and Usefulness, 145 

Duty of preserving Health, 146 

Physiology — Habits, 147 

Influence of Ladies, - 148 

Rules for preserving Health, 148 

1. Make conscience of it, 148 

2. Be cheerful, _-___-- 149 

3. Be regular in your Habits, 151 

4. Exercise, 153 

Delicate training of young Ladies, 153 

5. Practise frequent Ablutions, ------- 155 

6. Quantity and quality of Food, 156 

Effects of bad or excessive Diet, 157 

How to glorify God in eating and drinking, - - 159 

7. Taking Medicine, 161 

Qualifying Remarks, 162 

CHAPTER XL 

Mental Cultivation — Reading, 163 

Object of Education, 164 

Written Exercises, 165 

Discipline — Perseverance, 166 

Reading, 167 

Hints on reading History, ---------- 167 

Biography, 172 

Doctrinal and Miscellaneous Reading^ ----- 173 
Newspapers and Periodicals, 173- 



CONTENTS. 11 

Novel reading, pernicious effects of, 175 

Religious Novels, 195 

English Classics, 199 

Keep a Journal, 200 

CHAPTER XII. 

Improvement of Time — Present Obligation, - - - -201 

Value of Moments, 202 

How to redeem Time, --- 203 

Systematic Arrangements, 203 

Motives for being Systematic, - - 204 

Nature of Obligation, 205 

CHAPTER XIII. 

Christian Activity, .-..._ 207 

Female Influence, 207 

May be felt in the Bible Society, 208 

In the Tract Society, 209 

Monthly Tract Distribution, 209 

The Missionary Cause, 210 

Influence in behalf of the Poor, 212 

A Plea for the Poor, 213 

Example of Christ, 214 

Temperance — Interest of Females in the subject, - 216 

Conversation, - 217 

Bringing people under the sound of the Gospel, - - 217 

Direct Influence, 218 

The Duty enjoined, - 218 

1. By the Example of Christ, 218 

2. By Love to God, 219 

3. By Love to our Neighbor, 220 

4. By the Injunctions of Scripture, 220 

Wonderful Influence exerted by one Woman, - - 224 

Cautions, — 1. Avoid Ostentation, 228 

2. Prudence and Discretion, 229 

3. Be resolute andpersevering, - 230 

4. Be much in prayer, ----- ----- - 230, 



12 CONTENTS. 

CHAPTER XIV. 
Dress, ----- 232 

Design of Dress, 232 

Things to be observed, 234 

1. All you have is the Lord's, 234 

2. Your Time is the Lord's, 235 

3. Personal appearance, 235 

Influence of Christianity, 236 

4. Regard to Health, - 237 

Compression of the Chest, 237 

5. Do not make too much of it, 238 

CHAPTER XV. 

Social and Relative Duties, 240 

The Family Relation, 241 

Household Law, -- 242 

Rules, — 1. In relation to the Family, 244 

% To the Church, 246 

3. To Society in general, 248 

4. Visiting, 249 

5. Worldly Society, 250 

6. Conversation, 251 

7. Discussion of absent characters, ------ 253 

8. Speaking of one's self, 254 

9. A suspicious Disposition, 255 

10. Intimate Friendships, 256 

11. Before going into company, visit your closet, - 256 

CHAPTER XVI. 
Charity, • 258 

General description of, 253 

Long-suffering, 259 

Kindness, - 260 

Envy, 261 

Self-conceit, 264 

Description of a self-conceited Person, - - - - 264 
Self-conceited Confidence not Independence of Mind, 266 
Unseemliness — Forwardness, 266 



CONTENTS. 13 

Impertinence, - 268 

Taking the lead in Conversation, 268 

Fierce contention for Rights, 269 

Rudeness— 'Grossness, 269 

Disinterestedness, 269 

Selfishness, 271 

Churlishness — Good-nature, 272 

Jealousy — Fault-finding, 273 

Telling others their Faults, 274 

Christian Watch not Espionage, -.--,- 275 
Effects of ruminating upon the Faults of others, - - 276 
Sours the Temper, and leads to Misanthropy, - - 276 

Charitable Joy, 276 

Censoriousness a mark of an impenitent Heart, - - 277 
Apostates, before their fall, noted for Censoriousness, 278 

Humble Christians not censorious, 280 

Duty of rejoicing in the Goodness of others, - - - 280 

Charity, positively, ---.•-,- 281 

Charity beareth all things, 282 

Belie veth all things, - 283 

Endureth all things, 284 

CHAPTER XVII. 

Harmony of Christian Character, 286 

Harmony of sounds, colors, and proportions, delights 

the Senses, 286 

Harmonious developement of the Christian Graces, 287 
Effects of the disproportionate developement of Char- 
acter, 290 

How young Christians fall into this Error, - - - 291 

CHAPTER XVIII. 

Marriage, 294 

Desirable, 294 

Not indispensable, -- 295 

Qualifications indispensable in a Companion for Life, - 297 

1. Piety, 297 

2. An amiable Disposition, - - 299 



&4 COUTfiN TS-. 

3. A well-cultivated Mind, 300 

4. Congeniality of Sentiment and of Feeling, - - - 300 

5. Energy of Character, - - - 301 

6. Suitableness of Age, - - - - 301 

Qualifications desirable, ---------- 302 

1. A sound Body, 302 

2. Refinement of Manners, - - - 302 

3. A sound Judgment — 4. Prudence, 303 

5. Similarity of religious Sentiment and Profession, 303 

Treatment of Gentlemen, 304 

A peculiar Affection necessary, ------- 305 

Social Intercourse with Gentlemen, 307 

General Remarks, - - - 308 

CHAPTER XIX. 

Submission — Contentment — Dependence, - - - - 311 

The hand of God in all things, 311 

Comforting Considerations, --------- 313 

Supply of temporal Wants, -------- 314 

Duty of Contentment, 316 

CHAPTER XX. 

Self-Examination, 318 

Danger of neglecting it, 318 

Assurance attainable, 319 

Witness of the Spirit, ---------- 320 

Objects, — 1. To discover Sin, 322 

2. To ascertain why Prayer is not answered, - - 325 

3. As to the cause of Afflictions, 327 

4. Whether we are Christians, 328 

5. Preparation for the Lord's Table, 331 

^Conclusion, 332 



CONTENTS. 15 



APPENDIX. 
A. 

Daily Concert of Prayer, ----- 335 

B. 
Subjects for Meditation, proposed and arranged, - 336 

I. Character and Attributes of God, - - 336 

1. Self-existence, "336 

2. Eternity and Immutability, 337 

3. Omnipresence and Omniscience, ----- 337 

4. Omnipotence and Independence, ------ 338 

5. Benevolence, 339 

6. Justice, 340 

7. Truth, - 341 

8. Mercy — 9. Wisdom, 342 

II. Doctrines, — 1. Decrees of God, 343 

2. Sovereignty of God, -- -344 

3. Human Depravity, 345 

4. Regeneration, ---- ------„- 345 

5. Condition of fallen Man, 345 

6. Plan of Redemption, ---------- 346 

7. Justification — 8. Adoption, 347 

9. Sanctification — 10. Death, 347 

11. Heaven, 348 

12. The Resurrection— 13. The Judgment, - - - 349 
14. The World of Wo, 350 

III. Character of Christ, ----- 350 

IV. Names and Offices of Christ, ------- 352 

1. Saviour— 2. Redeemer, - - 352 

3. Prophet — 4. Priest— 5. King — 6. Mediator, - 353 

7. Advocate and Intercessor, 354 

8. Friend — 9. Elder Brother— 10. Husband, - - 355 

V. The Christian Graces, 355 

1. Faith — 2. Hope — 3. Charity — 4. Joy, - - - 356 

5. Peace — 6. Brotherly Kindness, 356 



16 CONTENTS. 

7. Humility— 8. Patience— 9. Long-suffering, - 357 

10. A forgiving Temper — 11. Meekness, - - - - 357 

12. Gentleness — 13. Temperance, 358 

14. Virtue or Moral Courage, 358 

VI. Before Communion, _.._ 358 

VII. After Communion, 360 

C. 

Questions for Self-Examination, 360 

For Saturday evening, - --- 360 

For Sabbath evening, 361 

For every evening, (several sets,) 363 

1. When time is limited, 363 

2. For ordinary occasions, 364 

3. When you have more time than usual, - - - - 365 

D. 

Am I a Christian ? — Questions, 369 

1. As to views of Sin, 369 

2. Of the Government of God, - - 371 

3. Faith in Christ, 371 

4. Love to God, 374 

5. Christian Character in general, 375 

E. 
Before Communion — Questions, 378 

F. 

A Course of Reading — List of Books, 380 

I. Sacred History, 380 

Profane History, 381 

11. Christian Doctrine, - - 381 

III. Biography, 382 

IV. Miscellaneous, - 383 



YOUNG LADIES' GUIDE. 



CHAPTER I. 

THE CHRISTIAN'S MARK. 

" Forgetting those things which are behind, and reaching forth 
unto those things which are before, I press towards the mark for 
the prize of the high calling of God in Christ Jesus." — Phil. iii. 13, 14, 

When young Christians first obtain peace and 
comfort in Christ, they are prone to think the 
struggle over, and the victory won ; yet they have 
but just enlisted under the banner of the great 
Captain of their salvation, in a warfare which will 
never cease till they shall have obtained the final 
victory over sin and death, and entered into the 
joy of their Lord. This mistake often leads them 
to be satisfied with what they have already expe- 
rienced, and to cease that " constant, inward strife 
and earnestness " which they exercised while under 
conviction, before they found "joy and peace in 
believing." They see such a heavenly sweetness 
in divine things that they think it impossible they 
should " lose the relish all their days." This be- 
2 



18 GROWTH ESSENTIAL. 

gets self-confidence, and they trust in their own 
strength to keep where they are, instead of eagerly 
pressing forward, in the strength of Christ, after 
higher attainments. The consequence is, they 
soon lose their lively sense of divine things, back- 
slide from God, and become cold and barren in 
their religious affections. A little child, when it 
first begins to walk, is safe while it keeps hold of 
the hand of its mother, or faithful nurse. But, 
when it begins to feel confident of its own strength, 
and lets go its hold, it soon totters and falls. So 
with the Christian. He is safe while he keeps a 
firm hold of Christ ; but the moment he attempts to 
walk alone, he stumbles and falls. 

The Scriptures represent the grace of God in 
the heart as a growing principle. It is compared 
to a mustard-seed, which is the least of all seeds. 
But, when it springs up, it rises and spreads its 
branches till it becomes the greatest of all herbs. 
The beauty and appropriateness of this figure will 
not be appreciated unless we take into considera- 
tion the luxuriant growth of plants in Eastern 
countries. The Jews have a fable of a mustard- 
tree whose branches were so extensive as to cover 
a tent. There are two things that no one would 
expect to see, in the growth of such a plant: 1. 
To spring up at once into full maturity ; 2. To 
become stationary in its growth, before it arrives at 
maturity. If it ceases to grow, it must wither away 
and die. 

The spiritual reign of Christ in the heart is also 



THE LIVING SPUING. 19 

compared to a little leaven, which a woman took 
and hid in three measures of meal till the whole 
was leavened. It was so little at first that it was 
said to be hid. It could not be seen. So grace, 
when first implanted in the heart, is often so little 
in degree, and so much buried up in remaining 
corruption, that it can scarcely be discovered at all. 
But the moment the leaven begins to work, it in- 
creases without ceasing, till the whole is leavened. 
Again, Christ says, " The water that I shall give 
him shall be in him a well of water, springing up 
into everlasting life" When these words were 
uttered, our Lord was sitting upon a deep well, in 
conversation with the woman of Samaria. As his 
custom was, he drew instruction from the objects 
around him. He directed her attention away from 
the water which can only quench animal thirst, to 
that living water which refreshes the soul. But 
she, not understanding him, wished to know how 
he could obtain living water from a deep well, 
without any thing to draw with. In order to show 
the superiority of the water of life, he told her that 
those who drank it should have it in them, con- 
stantly springing up of itself, as if the waters of 
the well should rise up and overflow without being 
drawn. One of the most deeply cherished recol- 
lections of early life is the living spring that flowed 
from a rock near the home of my childhood, situ- 
ated among the hills of Vermont. The severest 
drought never affected it, and in the coldest season 
of a northern winter it was never frozen. Oft, as 



20 SPIRITUAL GROWTH. 

I rose in the morning, when the chilling blasts 
whistled around our dwelling, and every thing 
seemed sealed up with perpetual frost, the ice and 
snow would be smoking around the spring. Thus, 
like a steady stream, should our graces flow, unaf- 
fected by the drought or barrenness of others, 
melting the icy hearts around us. 

This " living water " represents the indwelling 
of the Holy Spirit. In the new birth there is 
formed a holy union between the Spirit of God and 
the faculties of the soul; so that every correct 
emotion, while it remains truly and properly our 
own, is nevertheless the fruit of the Holy Spirit, 
who works in us " to will and to do of his good 
pleasure." Hence our bodies are called the " tem- 
ple of the Holy Ghost," and he is said to dwell in 
us. Amazing thought ! What holy fear and care- 
fulness ought we to feel continually ; and how softly 
should we walk before the Lord of hosts ! 

"The righteous," says David, "shall flourish 
like a palm-tree ; he shall grow like a cedar in 
Lebanon." The palm-tree continues to grow and 
increase, and retains its vigor and fruitfulness per- 
haps longer than any other tree. It is also re- 
nowned for its ability to multiply its own kind, its 
root producing a great number of suckers, which 
grow up and form a little forest. It is one of the 
most useful of trees, every part of it being put to 
some profitable use. To " flourish like the palm- 
tree," therefore, is full of meaning. The cedar is 
an evergreen. It does not, like many trees, shed 






RELIGION PROGRESSIVE. 21 

its verdure, and remain apparently lifeless one half 
the year, and then shoot forth luxuriantly again for 
a little season, but its growth is steady and sure. 
It is perpetually green. Again, it is said, "Ye 
shall go forth and grow up as calves of the stalls 
A healthy calf, fed in the stall, cannot but grow 
and thrive. The Lord has furnished us with spir- 
itual food in abundance. If the calf is diseased, or 
if he refuses to eat, he will pine away and die. 
So, also, will it be with us. Paul speaks of grow- 
ing up into Christ in all things, and of increasing 
in the knowledge of God ; evidently meaning that 
experimental knowledge of God by which we are 
changed into his image. Peter exhorts us to 
" grow in grace, and in the knowledge of our Lord 
and Saviour Jesus Christ." Again he directs us 
to feed upon the sincere and simple truths of the 
gospel, as the infant is nourished by its mother's 
milk, and to grow thereby. As conversion is 
called being " born again," the young convert is 
very properly compared to a " new born babe." 
As a babe is least when first born, so the Christian, 
when first converted, has the least grace ; unless, 
indeed, he becomes diseased, and pines away, like 
a sickly infant. And such is truly the deplorable 
case of the backslider. 

The motives which urge us to seek and maintain 
an elevated standard of piety, are the highest that 
can be presented to our minds. The glory of God 
requires it. This is the greatest possible good. It 
is the manifestation of the divine perfections to his 



22 THE GLORY OF GOD. 

intelligent creatures. This manifestation is made 
by discovering to them his works of creation, 
providence, and grace, and by impressing his moral 
image upon their hearts. In this their happiness 
consists. In promoting his own glory, therefore, 
God exercises the highest degree of disinterested 
benevolence. Nothing can add to his happiness ; 
nothing can diminish it. If the whole creation 
were blotted out, and God were the only Being in 
the universe, he would still be perfectly glorious 
and happy in himself. There can be, therefore, 
no selfishness in his desiring his own glory. The 
glory of the Creator is essential to the good of the 
creature. A desire to glorify God must, then, be 
the ruling principle of all our conduct, the moving 
spring of all our actions. But how is the glory of 
God promoted by our growth in grace ? 

1. It is manifested to us by impressing his image 
upon our hearts, and by giving us a spiritual dis- 
covery of the excellence, purity, and loveliness of 
his moral character. 

2. It is manifested to others, so far as we main- 
tain a holy life and conversation ; for thereby the 
moral image of Christ is exhibited. The glory of 
Christ is manifested by the holy walk of his peo- 
ple, just as the glory of the sun appears by the 
reflected light of the moon. 

3. The glory of God is promoted by making 
others acquainted with the exhaustless riches of 
free grace, and bringing them to Christ ; for, by 
that means, they receive spiritual light to behold 



THE TRUE STANDARD. 23 

the beauty and glory of the divine perfections, and 
his image is stamped upon their souls. But our 
usefulness in this respect depends mainly on the 
measure of grace in our own hearts. The reason 
why many Christians do so little good in the world 
is, that they have so little piety. If we would be 
eminently useful, we must be eminently holy. 

But, it may be asked, " What is the standard at 
which we must aim ? " I answer, — The law of 
God is the only true standard of moral excellence ; 
and we have the pattern of that law carried out in 
action, in the perfect life of our blessed Lord and 
Master. No standard short of this will answer the 
requirements of the word of God. " He that 
abideth in him, ought himself also so to walk, 
even as he walked." All that we fall short of 
this, is sin. There is no want of ability in the case 
but what arises from our own voluntary wickedness 
of heart. Christ says that he came not to destroy 
the law, but to fulfil it. " We are not released 
from the obligation of perfect obedience, though 
grace has taken away the necessity of such obedi- 
ence as the ground of our acceptance with God." 
The law is not made void, but established, by grace. 
We cannot be saved by our obedience ; because 
we have already broken the law, and we cannot 
mend it. But while we trust alone in Christ, inde- 
pendent of any thing in ourselves, for justification 
before God, the signs or evidences of our faith 
must be found within us. There must be a new 
and holy principle in our hearts ; and just as far as 



24 HOLINESS, HOW ATTAINED. 

this principle prevails, so far it will show itself in 
obedience to the law of God. There is no resting- 
place, in the agonizing conflict, till we are " holy 
as God is liolyP I do not say that Christians ever 
do become perfectly holy in this life. The con- 
trary appears, from the testimony both of Scripture 
and experience, to be the universal fact. But this 
is the measure of obligation, and we should strive 
after it with all the earnestness of which we are 
capable. 

We must not settle down contented with our 
attainments while one sin remains unsubdued in 
our hearts. The Scriptures are full of this doc- 
trine. Paul expresses far more earnestness of 
desire after higher attainments in the divine life 
than is ever felt by such Christians as » have only a 
feeble and glimmering hope of entering the abodes 
of the blessed. " If by any means" says he, " I 
might attain unto the resurrection of the dead ; " 
or that state of perfect holiness which the saints 
will have attained at the resurrection. And the 
kind of effort which he put forth to obtain the 
object of his desires is most forcibly described in 
the passage quoted at the beginning of this chapter. 
In view of this standard, we shall be able to see, 
in some measure, the exceeding sinfulness of sin ; 
and it will drive us more entirely out of ourselves 
to the cross of Christ. We shall see also the ne- 
cessity of daily renewing our repentance, submis- 
sion, and faith. 

It appears, from what the apostle says of his 



EMINENT EXAMPLES. 25 

own experience, that high spiritual attainments are 
not to be expected without great labor and inward 
strife. True piety is indeed the work of the Holy 
Spirit ; but the fact that God works in us to will 
and to do of his good pleasure, is made the ground 
of Paul's exhortation to work out our own salvation 
with fear and trembling. 

The attainments of eminent saints are too gener- 
ally looked upon as out of the reach of common 
Christians. The impression seems to prevail that 
God is not willing to give all his children the same 
measure of grace. But he could not have said 
more than he has said to convince us to the con- 
trary. " Open thy mouth wide, and I will fill it." 
Our Lord repeatedly assures us that God is more 
willing to give good things to them that ask him, 
than earthly parents are to give good gifts to their 
children. And whoever will read the memoirs of 
those who have made great progress in the divine 
life, and observe the means they used, will not be 
surprised at their attainments. The Bible repre- 
sents the Christian as in the constant exercise of 
holy affections ; and we should never rest with any 
thing short of this. We read of persons who have 
arrived at such a state of feeling. President Ed- 
wards enjoyed, for many years, the constant light 
of God's countenance, and habitual communion 
with him. And so did Mrs. Edwards, James B. 
Taylor, and many others. She for a long time 
enjoyed, as she said, " the riches of full as- 
surance." She felt " an uninterrupted and entire 



26 MRS. EDWARDS. 

resignation to God, with respect to health or sick- 
ness, ease or pain, life or death, and an entire 
resignation of the lives of her nearest earthly 
friends." She also felt a " sweet peace and seren- 
ity of soul, without a cloud to interrupt it ; a con- 
tinual rejoicing in all the works of nature and 
Providence ; a wonderful access to God by prayer, 
sensibly conversing' with him, as much as if God 
were here on earth ; frequent, plain, sensible, and 
immediate answers to prayer ; all tears wiped 
away ; all former troubles and sorrows of life for- 
gotten, except sorrow for sin ; doing every thing 
for God's glory, with a continual and uninterrupted 
cheerfulness, peace, and joy." At the same time 
she engaged in the common duties of life with 
great diligence, considering them as a part of the 
service of God ; and, when done from this motive, 
she said they were as delightful as prayer itself. 
She also showed an " extreme anxiety to avoid 
every sin, and to discharge every moral obliga- 
tion : she was most exemplary in the performance 
of every social and relative duty ; exhibited great 
inoffensiveness of life and conversation; great 
meekness, benevolence, and gentleness of spirit ; 
and avoided, with remarkable conscientiousness, 
all those things which she regarded as failings in 
her own character." 

How did these persons arrive at this eminence 
in the Christian life ? Although by free sovereign 
grace, yet it was by no miracle. If we will use 
the same means, we may attain the same end. In 



EARNESTNESS IN RELIGION. 27 

the early part of his Christian life, President Ed- 
wards says, — "I felt a burning desire to be, in 
every thing, a complete Christian, and conformed 
to the blessed image of Christ. I had an eager 
thirsting after progress in these things, which put 
me upon pursuing and pressing after them. It 
was my continual strife, day and night, and con- 
stant inquiry, how I should be more holy, and live 
more holily, and more becoming a child of God 
and a disciple of Christ. I now sought an increase 
of grace and holiness, and a holy life, with much 
more earnestness than ever I sought grace before I 
had it. I used to be continually examining myself, 
and studying and contriving for likely ways and 
means, how I should live holily, with far greater 
diligence and earnestness than ever I pursued any 
thing in my life ; yet, with too great a dependence 
on my own strength, which afterwards proved a 
great damage to me." " Mrs. Edwards," says her 
husband, " had been long in an uncommon man- 
ner, growing in grace, and rising by very sensible 
degrees, to higher love to God, weanedness to the 
world, and mastery over sin and temptation, 
through great trials and conflicts, and long-con- 
tinued struggling and fighting with sin, and earnest 
and constant prayer and labor in religion, and en- 
gagedness of mind in the use of all means. This 
growth had been attended, not only with a great 
increase of religious affections, but with a most 
visible alteration of outward behavior ; particularly 
in living above the world, and in a greater degree 



28 RELIGION THE BUSINESS OF LIFE. 

of steadfastness and strength in the way of duty 
and self-denial ; maintaining the Christian conflict 
under temptations, and conquering, from time to 
time, under great trials; persisting in an un- 
moved, untouched calm and rest, under the changes 
and accidents of time, such as seasons of extreme 
pain, and apparent hazard of immediate death." 

We find accounts of similar trials and struggles 
in the lives of others. This is what we may ex- 
pect. It agrees with the Christian life, as described 
in God's word. It is " through much tribulation 
that we enter the kingdom of heaven." This is 
the way in which we must go, if we would ever 
enter there. We must make religion the great 
business of life, to which every thing else must 
give place. We must engage in the work with 
our zvhole souls, looking to the cross of Christ for 
strength against our spiritual enemies ; and we 
shall come off conquerors at last, " through him 
that hath loved us, and given himself for us." 



CHAPTER II. 

DOCTRINAL KNOWLEDGE. 

" Sanctify them through thy truth : thy word is truth." — John xvii. 17* 
" That ye might be filled with the knowledge of his will, in all wisdom 
and spiritual understanding." — Col. i. 9. 

Persons sometimes conceive a dislike of doc- 
trine, as something abstract and dry, having no 
connection with practical life. This notion, how- 
ever, is founded on a misapprehension, not only of 
the meaning of the term, but of the connection of 
actions with established principles of the mind. 
The general signification of the word doctrine is, 
the principles upon which any system is founded. 
As applied to Christianity, it means divine truth; 
for this is the foundation upon which the Christian 
religion rests. Although the truths of God's word 
are not reduced to a regular system in the Bible, 
yet, when brought together, they make the most 
beautiful and perfect of all systems. It is proper, 
therefore, that we should contemplate them in a 
body, as they appear with the most perfect sym- 
metry, in the plan of God's moral government. 
There is a disposition, at the present day, to un- 



30 DOCTRINE AND PRACTICE. 

dervalue doctrinal knowledge. Many think it of 
little consequence what they believe, if they are 
only sincere, and manifest much feeling on the 
subject of religion. This is a ruinous mistake. 
There is a most intimate connection between faith 
and practice. The principles which are believed 
and received into the heart govern and control the 
conduct. The doctrines which God has revealed 
in his word are the principles of his moral govern- 
ment. As we are subjects of that government, it 
cannot be a matter of small moment for us to un- 
derstand, so far as we are capable, the principles 
upon which it is administered. If we mistake 
these principles, we may be found in open rebel- 
lion, while we think we are doing God service. 
For example, God commands us to keep holy the 
Sabbath day. But if we do not believe that he has 
given this commandment, we shall feel under no 
obligation to obey it. And every truth which God 
has revealed is as intimately connected with prac- 
tice as this, although the duty enjoined be, in itself 
considered, of less consequence. Christianity is 
called a spiritual building. "Ye are built up a 
spiritual house.' 1 '' " Whose house are we." " Ye 
are God's building." The foundation and frame- 
work of this building are the doctrines or truths 
of the Bible. Some of these doctrines are called 
fundamental or essential, because they lie at the 
foundation of the whole building, and are so es- 
sential to it, that, if taken away, the edifice would 
fall to the ground. These are, the existence of 



A GOOD COMPARISON. 31 

God in the mysterious union of Father, Son, and 
Holy Ghost ; the fall and consequent depravity of 
man; the atonement of Christ; justification by 
faith in him alone ; and the office of the Holy 
Spirit in the work of regeneration. If any one of 
these were taken away, it would overturn the 
whole building. These may, therefore, well be 
called the foundation. But there are many other 
important parts of a frame besides the foundation. 
So there are many very important truths of Chris- 
tianity besides its essential doctrines. But some of 
these are of more consequence than others. If a 
post or a beam is taken away, the building is great- 
ly marred, and in danger of falling ; yet, if well 
covered, it may still be a comfortable dwelling. 
Again, although a brace or a pin is of service to 
strengthen the building, yet either may be taken 
away without very serious injury. But a frame 
may be complete in all its parts, and yet be no 
building. Without a covering, it will not answer a 
single design of a house ; and in proportion as it is 
well covered will it be a comfortable residence. 
Just so with Christianity. The covering of the 
house is the work of the Holy Spirit in the heart, 
producing gracious affections, which manifest them- 
selves in a holy life. But the covering of a house 
cannot exist without some kind of frame-work. So 
experimental and practical piety cannot exist with- 
out a belief of the principal doctrines of the gospel. 
The Holy Spirit operates upon the heart through 
the truth. He gives it a personal application 



32 GENUINE AND SPURIOUS 

brings it home to the heart and conscience, and 
exerts an efficacious influence in connection with 
it, changing the heart and life. " Sanctify them 
through thy truth : thy word is truth." " Of his 
own will begat he us, with the word of truth." 
" Seeing ye have purified your souls, in obeying 
the truth through the Spirit." " Being born again 
by the word of God." Thus, the agency of the 
Spirit is generally acknowledged in connection 
with the truth. Any religious feeling or experi- 
ence, therefore, which is not produced by the 
truth, made effectual by the Holy Spirit, is not 
genuine. There is a kind of indefinite religious 
feeling, which many mistake for Christian experi- 
ence. They feel, and perhaps deeply ; but they 
know not why they feel. Such religious feeling is 
to be suspected as spurious. It may be the delu- 
sion of the devil. By persuading people to rest 
upon this spurious religious feeling, he accom- 
plishes his purpose as well as if he had kept them 
in carnal security. And the clearer our views of 
truth, the more spiritual and holy will be our re- 
ligious affections. Thus, godly sorrow arises from 
a sight of our own depravity, with a sense of the 
exceeding sinfulness of sin, as committed against 
a holy God, and against great light and mercy. 
Faith is produced by a spiritual view of the atone- 
ment of Christ, and of his infinite fulness as a com- 
plete and perfect Saviour. Love is excited by a 
discovery of the excellence of God's moral perfec- 
tions. Holy fear and reverence arise from a sight 



FEELING DISTINGUISHED. 33 

of the majesty and glory of his natural attributes, 
and a sense of his presence. Joy may come from 
a sense of the infinite rectitude of his moral gov- 
ernment ; from the sight of the glory of God, in his 
works of providence and grace ; or from a general 
view of the beauty and excellence of divine truth. 
Comfort may be derived from evidence of the 
divine favor ; and confidence, from an appropria- 
tion of God's promises to ourselves. And in many 
other ways, also, the Holy Spirit produces spiritual 
affections through the instrumentality of the truth. 
But all religious feeling produced by impulse, 
without any rational view of the truth, is to be 
suspected. It may be the work of Satan, who is 
very busy in counterfeiting religious experiences 
for those he wishes to deceive. Every religious 
affection has its counterfeit. Thus, sorrow may be 
produced by the fear of hell, without any sense of 
the evil of sin ; a presumption of our own good 
estate may be mistaken for faith, and this will 
produce joy ; we may exercise a carnal or selfish 
love to God, because we think he loves us, and has 
made us the objects of his special favor ; and this 
may excite the natural passions to a high degree of 
fervor, without any spiritual affection ; the promises 
of God, also, so far as they concern the personal 
good of the believer, may administer as much 
comfort to the self-deceived as to the real saint. 

How exceedingly important is it, then, that we 
should not only exercise a general belief of the 
great doctrines of the gospel, but that we should 
3 



34 DIRECTIONS. 

have a right apprehension of them. The truth 
is so necessary in the Christian warfare, that it is 
called the sword of the Spirit. But of what benefit 
is the sword to the soldier who knows not how to 
use it ? The sword is used as much to ward off 
the blows of the enemy, as to attack him. But the 
novice, who should engage an enemy, without 
knowing the use of his weapon, would be thrust 
through in the first onset. Hence, the peculiar 
force of the prayer of our Lord, " Sanctify them 
through thy truth." It is by the use of the truth, 
as the " sword of the Spirit," in the Christian war- 
fare, that the work of santification is carried on. 

But, as the frame-work of a building, though 
complete in all its parts, would be no house with- 
out a covering, so we may have a knowledge of the 
abstract doctrines of the Christian religion, and be 
no Christians. It is the practical and experimental 
application of these doctrines to our own hearts 
and lives that makes the building complete. By 
regarding ourselves as subjects of God's moral 
government, and the doctrines of the Bible as the 
laws of his kingdom, we feel such a personal in- 
terest in them, that we cannot rest in abstract 
speculation. Let us, therefore, study these doc- 
trines, that we may know how to live to the glory 
of God. 

Directions for acquiring Doctrinal Knowledge. 

I. Become a little child. " As new-born babes, 
desire the sincere milk of the word." " Except 









BECOME A LITTLE CHILD. 35 

ye be converted and "become as Utile children, ye 
shall not enter into the kingdom of heaven." A 
little child believes the words of his father. " My 
father says so," is reason enough for him. He 
does not say, " I will not believe it because I can- 
not understand it." In like manner should we 
submit to the teachings of God's holy word. We 
cannot expect to comprehend the ways of an in- 
finite Being. 'We can see but a very small part of 
the system of his moral government. Can it then 
be strange, if we are unable to discover the rea- 
sonableness of every truth he has revealed ? Do 
not try to carry out difficult points beyond what is 
plainly taught in the Scriptures. God has revealed 
all that is necessary for us to know in this life. 
He knows best where to leave these subjects. If 
there were no difficulties in the truths revealed, 
there would be no trial of our faith. It is neces- 
sary that we should take some things on trust. 
There are truths clearly revealed, also, which we 
find difficulty in reconciling, one with the other. 
Be content to believe both on the authority of God's 
word. He will reconcile them hereafter. " What 
I do, thou knowest not now, but thou shalt know 
hereafter." Let this consideration always satisfy 
us : " Even so, Father, for so it seemed good in 
thy sight." I am the more particular here, be- 
cause this is the point where error begins. The 
setting up of feeble reason in opposition to the 
word of God, is the origin of mistakes in religion. 
And, if we determine to be satisfied of the reason- 



36 A COMMON ERROR. 

ableness of the truth before we believe it, and 
carry out the principle, we shall land in downright 
atheism. I do not mean to say that any truth is 
unreasonable. On the contrary, divine truth is the 
perfection of reason. But there are some truths 
which may appear unreasonable because we can- 
not see the whole of them. Thus, a fly on the 
corner of a splendid edifice cannot see the beauty 
and symmetry of the building. So far as his eye 
extends, it may appear to be sadly lacking in its 
proportions. Yet this is but a faint representation 
of our narrow views of God's moral government. 
There is, however, no truth which he has revealed, 
in relation to that government, that is more diffi- 
cult to understand, than many things that philoso- 
phy has discovered in the natural world. Yet 
even infidels do not think of disputing facts con- 
clusively proved by philosophy, because they can- 
not understand them. It becomes us, then, hum- 
bly and reverently to submit our reason to the 
word of God. 

II. Avoid a controversial spirit. Do not study 
for the sake of finding arguments to support your 
own opinions. Take the place of a sincere in- 
quirer after truth, with a determination to embrace 
whatever you find supported by the word of God, 
however contrary it ma}^ be to your favorite 
notions. But, when objections arise in your mind 
against any doctrine, do not suppose you have 
made some new discovery, and therefore reject it 
without farther inquiry. The same objections 



WRITINGS OF MEN. 37 

have perhaps occurred to the mind of every in- 
quirer on the same subject; and very probably 
they have often been satisfactorily answered by 
able writers. This is a common error of young 
inquirers. They are apt to think others take 
things upon trust, and that they are the only per- 
sons who have thought of the difficulties which 
start up in their minds. But, when their reading 
becomes more extensive, they learn, with shame, 
that what appeared to them original thought, was 
only reviving old cast-off opinions. 

III. Use such helps as you can obtain. Read 
carefully selected and judicious authors, on doc- 
trinal subjects.* The advantages arising from the 
perusal of other books than the Scriptures, to ob- 
tain doctrinal knowledge, are these : 1. We may- 
profit by the experience of others. We see how 
the difficulties which arise in our own minds ap- 
peared to them, and how they solved them. We 
learn, also, that our difficulties with commonly 
received opinions are not new ; but that they have 
before occurred to the minds of others who,, never- 
theless, after examination, have retained these 
opinions. This may prevent us from hastily re- 
jecting any doctrine without thorough examination. 
2. Much light may be thrown upon many difficult 
passages of Scripture, by an intimate acquaintance 
with the times and circumstances in which they 
were written ; and men who undertake to write on 

* See Appendix, H. 



d» AID OF THE SPIRIT. 

such subjects generally search deeply into these 
matters. 3. God has been pleased, in every age, 
to raise up men " mighty in the Scriptures." By 
the extraordinary powers of mind which he has 
given them, they may have clearer perceptions of 
divine truth than we are able to obtain by the 
exertion of our own faculties alone. We may also 
employ the sermons which we hear, for an in- 
crease of doctrinal knowledge, as well as an 
excitement to the performance of duty. But all 
these things must be invariably brought to the test 
of God's word. We are commanded to " try the 
spirits, whether they be of God." Do not take the 
opinions of men upon trust. Compare them dili- 
gently with the word of God, and do not receive 
them till you are convinced that they agree with 
this unerring standard. Make this your text-book ; 
and only use others to assist you in coming to a 
right understanding of this. 

IV. In all your researches after doctrinal knowl- 
edge, seek the guidance of the Holy Spirit. Make 
it a subject of daily prayer, that God would enable 
you to understand his word, that you may be 
" rooted and grounded in the faith." The influ- 
ences of the Holy Spirit are twofold. He enlight- 
ens the understanding, to lead it into a correct 
knowledge of the truth ; and he applies the truth, 
to the sanctification of the heart. Pray diligently 
that you may have both. If you persevere in the 
proper observance of this direction, you cannot fail 
to profit by the others. But, if you neglect this, 



AID OF THE SPIRIT. 39 

your pursuit of doctrinal knowledge will serve 
only as food for your pride, self-confidence, and 
vainglory, and exert a blighting influence upon 
your souL 



CHAPTER III. 

NATURE AND EFFECTS OF TRUE RELIGION. 

" And he [the righteous] shall be like a tree planted by the rivers 
of water, that bringeth forth his fruit in his season : his leaf shall not 
wither." — Ps. i. 3. 

" Blessed is the man that trusteth in the Lord, and whose hope the 
Lord is: for he shall be as a tree planted by the waters, and that 
spreadeth out her roots by the river, and shall not see when heat 
cometh, but her leaf shall be green ; and shall not be careful in the year 
of drought, neither shall cease from yielding fruit." — Jee. xvii. 7, 8. 

In the first chapter I spoke of the indwelling of 
the Holy Spirit, as represented by our Lord, under 
the similitude of a living spring. In the last, I 
endeavored to show that the operation of the Spirit 
of God upon the heart is inseparably connected 
with the truth. My present object will be to show 
the effects produced by both these operating to- 
gether. This is most beautifully described in the 
passages quoted above. Here the Christian is 
represented under the similitude of a tree planted 
by the rivers of water. The grace of God, or 
the Holy Spirit acting in unison with the word, to 
carry on the great work of regeneration and sanc- 
tification in the soul, is represented by the constant 
flowing of rivers of water. This shows the abun- 
dance of the provision. But a tree may stand so 



THE TREE BY THE EIVEE. 41 

near a river as to be watered when it overflows its 
banks ; and yet, if its roots only spread over the 
surface of the ground, and do not reach the bed of 
the river, it will wither in a time of drought. This 
aptly represents those who appear engaged and in 
earnest only during remarkable outpourings of the 
Spirit. They are all alive and full of zeal when 
the river overflows ; but, when it returns to its 
ordinary channel, their leaf withers ; and, if a long 
season of spiritual drought follows, they become 
diy and barren, so that no appearance of spiritual 
life remains. But mark how different the descrip- 
tion of the true child of God : " He shall be as a 
tree planted by the rivers of water." This figure 
appears to have been taken from the practice of 
cultivating trees. They are removed from the 
wild state in which they spring up, and their roots 
firmly fixed in a spot of ground cultivated and pre- 
pared to facilitate their growth. This planting 
well represents the fixed state of the renewed soul, 
as it settles down in entire dependence upon the 
word and Spirit of God for nourishment and 
growth in grace. But the figure is carried out still 
farther, — " and spreadeth out her roots by the 
river." When the roots of the tree are spread out 
along the bed of the river, it will always be sup- 
plied with water, even when the river is low. 
This steadiness of Christian character is elsewhere 
spoken of under a similar figure : " The root of 
the righteous shall not be moved" " He shall 
cause them that come of Jacob to take root." 



42 FALSE BLOSSOMS. 



the 



" Being rooted and grounded in love." Hence the 
prophet adds that the heat and the drought shall 
not affect it ; but its leaf shall he green, always 
growing; and it shall not cease to bring forth fruit. 
And throughout the Scriptures the righteous are 
represented as bringing forth fruit. " And the rem- 
nant that is escaped out of the house of Judah 
shall again take root downward, and bear fruit 
upward." Here is first a taking deep root down- 
ward, or the sanctification of the faculties of the 
soul, by which new principles of action are 
adopted ; and a bearing fruit upward, or the exer- 
cise of those principles, in holy affections and cor- 
responding outward conduct. Again, " Israel shall 
blossom and bud, and fill the face of the world 
with fruit." The bud and blossom represent, in a 
very striking manner, the first exercises of Chris- 
tian experience. However, this may be easily 
counterfeited. Every tree bears a multitude of 
false blossoms, which, by the superficial observer, 
may not be distinguished from the true. They 
may for a time appear even more gay and beauti- 
ful. As it appears in full bloom, it would be im- 
possible for the keenest eye to discover them. But 
as soon as the season arrives for the fruit to begin 
to grow, these fair blossoms are withered and gone, 
and nothing remains but a dry and wilted stem. 
But the real children of God shall not only bud 
and blossom, but they shall "fill the face of the 
world with fruit" In the Song of Solomon, the 
church is compared to " an orchard of pome- 



FRUIT-BEARING THE TEST. 43 

granates, with pleasant fruits." This is a beautiful 
figure. The pomegranate is a kind of apple. The 
tree is low, but spreads its branches, so that its 
breadth is greater than its height. So the true 
Christian is humble and lowly, while his good 
works spread all around him. The blossoms of 
this tree are large and beautiful, forming a cup 
like a bell. But when the flowers are double, no 
fruit follows. So the double-minded hypocrite 
brings forth no fruit. The pomegranate apple is 
exceedingly beautiful and delicious, and so the 
real fruits of Christianity are full of beauty and 
loveliness. Again, the church is said to lay up for 
Christ all manner of pleasant fruit, new and old. 
But backsliding Israel is called an empty vine, 
bringing forth fruit unto himself. Here we may 
distinguish between the apparent good fruits of the 
hypocrite and those of the real Christian. The 
latter does every thing for Christ. He really de- 
sires the glory of God and the advancement of 
Christ's kingdom, — and this is his ruling motive 
in all his conduct. But the former, though he may 
do many things good in themselves, yet does them 
all with selfish motives. His ruling desire is to 
gratify himself, and to promote his own honor and 
interest, either in this world or in that which is to 
come. 

The fruit which his people bring forth is that on 
which Christ chiefly insists, as a test of Christian 
character. " Every good tree bringeth forth good 
fruit ; but a corrupt tree bringeth forth evil fruit." 



44 FRUIT IN SEASON. 

He compares himself to a vine, and his followers 
to branches ; and informs them that every branch 
which beareth not fruit shall be taken away. In 
the passage quoted from the first Psalm, the right- 
eous is said to bring forth fruit in his season. And 
in the 92d Psalm and 14th verse, it is said, " They 
shall still bring forth fruit in their old age ; they 
shall be fat and flourishing ; " thus exhibiting a 
constancy of fruit-bearing, and an uninterrupted 
growth, even down to old age. 

But what is meant by bringing forth fruit in his 
season ? Paul says, " The fruit of the Spirit is in all 
goodness, and righteousness, and truth." Hence, 
we conclude that bringing forth fruit in season 
must be carrying out the principles of the gospel 
into every part of our conduct. In another place, 
the same apostle informs us more particularly what 
are the fruits of the Spirit, — "Love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek- 
ness, temperance." Let us, then, carry out these 
principles, and see what influence they will have 
upon the Christian character. Love is something 
that can be felt. It is an outgoing of heart to- 
wards the object loved, and a feeling of union with 
it. When we have a strong affection for a friend, 
it is because we see in him something that is love- 
ly. We love his society, and delight to think of 
him when he is absent. Our minds are continu- 
ally upon the lovely traits of his character. So 
ought we to love God. The ground of this love 
should be the infinite purity, excellence, and beau- 



EXPERIENCE OF DAVID. 45 

ty of his moral perfections, independent of our 
relations to him. He is infinite loveliness in him- 
self. There is such a thing as feeling this love in 
exercise. In the Song of Solomon, love is said to 
be " strong as death." Surely, this is no faint 
imagery. Is it possible for a person to exercise a 
feeling " as strong as death," and yet not be sensi- 
ble of it ? Love takes hold of every faculty of 
soul and body. It must then be no very dull feel- 
ing. Again, the warmth and the settled and 
abiding nature of love are represented by such 
strong language as this : " Many waters cannot 
quench love, neither can the floods drown it." 
Surely this can be no fitful feeling, which comes 
and goes at extraordinary seasons. It must be a 
settled and abiding principle of the soul, though it 
may not always be accompanied with strong 
emotion. We may sometimes be destitute of 
emotion towards the friends we love most. But 
the settled principle of esteem and preference 
is abiding ; and our attention needs only to be 
called to the lovely traits in our friend's character 
to call forth emotion. 

David, under the influence of this feeling, 
breaks forth in such expressions as these : " My 
soul thirsteth for thee ; my flesh longeth for thee." 
" As the hart panteth for the water-brooks, so 
panteth my soul after thee, O God : my soul 
thirsteth for God, for the living God." " My soul 
longeth, yea, even fainteth, for the courts of the 
Lord : my heart and my fiesh crieth out for the 



46 WILLING OBEDIENCE. 

living God." " My soul breaketh for the longing 
it hath unto thy judgments at all times." Surely 
there is no dulness, no coldness, in such feelings 
as these. They accord with the spirit of the com- 
mand, " Thou shalt love the Lord thy God with all 
thine heart, and with all thy soul, and with all 
thy might." And this was not, with the Psalmist, 
an occasional lively frame. This soul-breaking 
longing was the habitual feeling of his heart ; for 
he exercised it " at all times." And what was it 
that called forth these ardent longings ? Was it 
the personal benefits which he had received or 
expected to receive from God ? By no means. 
After expressing an earnest desire to dwell in the 
house of the Lord all the days his life, he tells us 
why he wished to be there, — " To behold the beauty 
of the Lord, and to inquire in his temple." The 
object of his love was " the beauty of the Lord ; " 
doubtless meaning his moral perfections. Intimate- 
ly connected with this was his desire to know the 
will of the Lord. For this he wished to " inquire 
in his temple." And whenever the love of God is 
genuine, it will call forth similar desire. The 
apostle John, whose very breath is love, says, 
" This is the love of God, that we keep his com- 
mandments." The child that loves his parents 
will delight in doing whatever pleases them. But 
the child that cares for his parents only as he 
expects to be benefited by them, will always do as 
little as possible for them, and that little unwilling- 
ly. So, in our relations with God. The hypocrite 






LOVE TO THE BRETHREN. 47 

may have a kind of love to him, because he thinks 
himself a peculiar object of divine favor, and be- 
cause he still expects greater blessings. But this 
does not lead him to delight in the commands of 
God. He rather esteems them a task. His heart 
is not'in the doing of them ; and he is willing to 
make them as light as possible. But the true 
Christian delights in the law of God ; and the chief 
source of his grief is, that he falls so far short of 
keeping it. 

Again, if we love God, we shall love his image. 
" Every one that loveth him that begat, loveth him 
also that is begotten of him." Our love to Chris- 
tians, if genuine, must arise from the resemblance 
which they bear to Christ ; and not from the com- 
fort which we enjoy in their society, nor because 
they appear friendly to us. This hypocrites also 
feel. If we truly exercise that love, we shall be 
willing to make personal sacrifices for their benefit. 
We are directed to love one another as Christ 
loved us. And how did Christ love us ? He laid 
down his life for us. And the beloved apostle 
says, we ought, in imitation of him, " to lay down 
our lives for the brethren ; " that is, if occasion 
require it. Such is the strength of that love, which 
we are required to exercise for our Christian 
brethren. But how can this exist in the heart, 
when we feel unwilling to make the least sacri- 
fice of our own feelings or interests for their 
sakes ? 

Again, there is another kind of love required of 



48 SPIRITUAL JOY. 

us. This is the love of compassion, which may be 
exercised even towards wicked men. And what 
must be the extent of this love ? There can be but 
one standard. We have the example of our Lord 
before us. So intense was his love, that it led him 
to make every personal sacrifice of ease, comfort, 
and worldly good, for the benefit of the bodies and 
souls of men ; yea, he laid down his life, also, for 
them. " While we were yet sinners, Christ died 
for us." This was the love exercised by the apos- 
tles and early Christians ; and this is what is re- 
quired of us. We must lay ourselves out for doing 
all we can to relieve the sufferings of our fellow- 
men, and save their souls. 

Another fruit of the Spirit is joy. We are com- 
manded to rejoice in the Lord at all times. If we 
have a proper sense of the holiness of God's moral 
character, of the majesty and glory of his power, 
of the infinite wisdom which shines through all his 
works, the infinite rectitude of his moral govern- 
ment, and especially of that amazing display of 
his love in the work of redemption, it will fill our 
hearts with " joy unspeakable ajmd full of glo- 
ry." Nor is rejoicing in God at all inconsistent 
with mourning for sin. On the contrary, the more 
we see of the divine character, the more deeply 
shall we be abased and humbled before him. Says 
Job, " I have heard of thee by the hearing of the 
ear ; but now mine eye seetli thee. Wherefore, I 
abhor myself, and repent in dust and ashes." It 
was a sight of God which brought this holy man 
so low before him. 






A PEACEFUL SPIRIT. 49 

Another fruit of the Spirit is peace. This is of 
two kinds, — peace with God, and peace with man. 
The impenitent are at war with God ; there is 
therefore no peace for them. God is angry with 
them, and they are contending with him. But the 
Christian becomes reconciled to God through Christ. 
He finds peace in believing in him. The Lord is 
no longer a God of terror to him, but a " God of 
peace." Hence the gospel is called the " way of 
peace," and Christ the " Prince of peace." Jesus, 
in his parting interview with his beloved disciples, 
says, " Peace I leave with you ; my peace I give 
unto you." Righteousness, or justice and peace, 
are said to have met together, and kissed each 
other. " We have peace with God, through our 
Lord Jesus Christ." 

It is not easy to describe this state of the soul. 
It is a state of reconciliation with God, attended 
with a settled feeling of complacency towards his 
government. It begets a serene and peaceful tem- 
per and disposition of the heart. But this gracious 
work of the Holy Spirit does not stop with these 
exercises of the mind. However we may seem to 
feel in our moments of retirement and meditation, 
if this peaceful disposition is not carried out in our 
intercourse with others, and our feelings towards 
them, we have reason to suspect ourselves of hy- 
pocrisy. Whatever is in our hearts will manifest 
itself in our conduct. If we exercise a morose, 
sour, and jealous disposition ; if we indulge a cen- 
sorious spirit, not easily overlooking others' faults ; 
4 



50 MEEKNESS. LONG-SUFFERING. 

if we are easily provoked, and irritated with the 
slightest offence ; if we indulge in petty strife and 
backbiting, — surely, the peace of God does not 
rule in our hearts. So much does Christ esteem 
this peaceful spirit, that he says peacemakers shall 
be called the children of God. Again, he tells his 
disciples to " have peace one with another." Paul 
also gives frequent exhortations to the exercise of 
this grace. " Be at peace among yourselves." 
" Follow peace with all men." " If it be possible, 
live peaceably with all men." " That we may 
lead a quiet and peaceable life." 

Meekness is a twin-sister of peace. It is a 
temper of mind not easily provoked to resentment ; 
or, as the word signifies, easiness of mind. The 
term for a meek man, used by the Romans, signi- 
fied used to hand, in allusion to the taming of wild 
animals ; which the cultivation of this grace truly 
resembles. It is the bringing of all our wild and 
ungovernable passions under control. It is an em- 
inent work of the Spirit; and we may judge of our 
spiritual attainments by the degree of it which we 
possess. The Scriptures abound with exhortations 
to the cultivation of it. It is preeminently lovely 
in the female character. Hence Peter exhorts 
women to put on the ornament of a meek and 
quiet spirit, which is, in the sight of God, of great 
price. 

Long-suffering and gentleness are twin- 
daughters of meekness. The latter is the dispo- 
sition of the heart ; the former are the actions 



GOODNESS. 51 

which flow out from that disposition, in our inter- 
course with others. Long-suffering is godlike ; it 
is an imitation of the forbearance of God towards 
his rebellious creatures. He is long-suffering and 
slow to anger. He does not let his anger burn hot 
against sinners till all means of bringing them to 
repentance have failed. O, how should this shame 
us, who cannot bear the least appearance of insult 
or injury from our fellow-sinners without resent- 
ment ! But, if we would be the children of our 
Father in heaven, we must learn to bear ill-treat- 
ment with a forbearing and forgiving temper. 
Gentleness is one of the most lovely of all the 
graces of the Spirit. It is a " softness or mildness 
of disposition and behavior, and stands opposed to 
harshness and severity, pride and arrogance." " It 
corrects whatever is offensive in our manner, and, 
by a constant train of humane attentions, studies to 
alleviate the burden of common misery." The 
constant exercise of this spirit is of the greatest 
importance to the Christian who would glorify God 
in his life, and do good to his fellow-creatures. 

Goodness is another fruit of the Spirit. I sup- 
pose the apostle here means the same that he ex- 
presses in another place by " bowels of mercies 
and kindness." It is doing good both to the bodies 
and souls of others as we have opportunity. " Be 
kindly affectioned one to another." " Be ye kind 
one to another, tender-hearted." This is a distin- 
guishing trait in the Christian character. It shone 
forth in all its loveliness in our divine Redeemer. 



52 FAITH, 

He went about doing good. So ought we to imi- 
tate his example. It should be our chief aim and 
study to make ourselves useful to others; for we 
thereby glorify God. If we have the Spirit of 
Christ, this will be our " meat and drink." 

Another fruit of the Spirit is faith. " Faith is 
credit given to a declaration or promise, on the 
authority of the person who makes it ; " including 
the idea of confidence in such person, and reli- 
ance upon his word. It is a common principle 
of action in the ordinary affairs of life ; in the 
transaction of which people act according to their 
faith. If a person believes that his house is on 
lire, he will make haste to escape. If a man be- 
lieves a bank note is good, he will receive it 
for its professed value. If the merchant believes 
that his customer is able to pay for them, he will 
give him goods upon credit. If a child believes 
his parent will punish him for doing mischief, he 
will keep out of it. That faith which is the fruit 
of the Spirit is a hearty belief of all the truths of 
God's word ; including not only the idea of confi\ 
dence in him, but a love of the truth, and a hearty 
acquiescence in the will of God declared in it. 
Faith in Christ includes also the idea of trust, or 
reliance upon him for salvation. In proportion as 
we believe the truths of God's word, in the sense 
here specified, we shall act accordingly. The 
reason why the sinner does not repent and turn 
to God is, that he does not fully believe the word 
of God as it applies to himself. He may believe 



FAITH. 53 

some of the abstract truths of the Scriptures ; 
but he does not really believe himself to be in 
the dreadful danger which they represent him ; 
or, if his understanding is convinced, his heart 
is so opposed to the truth that he will not yield 
to it. The reason why Christians live so far 
from the standard of God's word is, that their 
belief in the. truths contained in it is so weak 
and faint. We all profess to believe that God is 
every where present ; yet we often complain that 
we have no lively sense of his presence. The 
reason is, we do not fully and heartily believe this 
truth. So strong and vivid is the impression, when 
this solemn truth takes full possession of the soul, 
that the apostle compares it to " seeing Mm that is 
invisible." Now, but for our unbelief, we should 
always have such a view of the Divine presence. 
O, with what holy awe and reverence would this 
inspire us ! On examination, we shall find that all 
the graces of the Spirit arise from faith, and all 
our sins and short comings from unbelief. It is a 
belief of the moral excellence of God's character 
which inspires love. It is a belief of our own de- 
pravity, and the exceeding sinfulness of sin, which 
creates godly sorrow. It is a strong and lively 
faith in all the truths of the Bible which overcomes 
the world. " This is the victory that overcometh 
the world, even our faith." It is an unshaken 
belief in these truths, presenting the glories of 
heaven just in view, which supports the Christian 
in the dark and trying hour of death. It is the 



54 TEMPERANCE. 

same belief which makes him " as bold as a lion," 
in the performance of his duty. This is what 
supported the martyrs, and enabled them cheer- 
fully to lay down their lives for Christ's sake. It 
is this which must support us in the Christian war- 
fare ; and our progress will be in proportion to our 
faith. 

Temperance is another fruit of the Spirit. This 
consists in the proper control of all our desires, 
appetites, and passions. The exercise of this grace 
is of vital importance, not only as it concerns the 
glory of God, but our own health and happiness. 

Thus, we see the beautiful symmetry of the 
Christian character, as it extends from the heart 
to all our actions, in every relation of life. And 
this will serve as an introduction to the more par- 
ticular consideration of the various Christian duties. 



CHAPTER IV. 

ON THE READING AND STUDY OF THE HOLY 
SCRIPTURES. 

" Search the Scriptures." — John v. 39. 

I am persuaded that my readers will feel deeply in- 
terested in the subject of this chapter ; for, to a child 
of God, nothing is so precious as the volume of in- 
spiration. It is like rubies in a case of gold. That 
which is most valuable for practical use lies on the 
surface ; while every examination discovers new 
gems of surpassing excellence and surprising beauty. 

There is this difference between the devotional 
reading and the thorough study of the Holy Scrip- 
tures, — that the object of the former is to affect 
the heart, while that of the latter is chiefly to in- 
form the understanding. Although this blessed 
book should never be used without practical appli- 
cation, yet, when all the powers of the mind are 
taxed to ascertain the critical meaning of the text, 
there is less opportunity for the exercise of the 
affections than when the mind is suffered simply 
to dwell upon obvious truth. For the systematic 
study of the Bible, portions of time should be set 
apart, if possible, separate from our regular seasons 
of devotion, or perhaps immediately after. For 



56 SEARCH THE SCRIPTURES. 

the former, a small portion should be selected from 
the more practical and devotional parts of the Bible. 
We are commanded to search the Scriptures. 
Searching is a difficult and laborious work. To 
induce us to engage in it, we must have a strong 
desire for something valuable. Here is a treasure 
of sufficient value to call forth this desire. This 
blessed book contains the revealed will of God. 
All who love God will be anxious to know his will. 
They will make it the rule of their conduct. 
" Thy word," says the Psalmist, " is a lamp unto 
my feet, and a light unto my path." The will of 
God, as made known in his word, is like a lantern, 
which sheds a light on our path, and directs the 
steps of our feet. The sincere Christian will 
search after a knowledge of God's will with more 
eagerness than he would search for hidden treas- 
ures of gold and silver. He will set his heart to 
the work. This is what God commands. After 
Moses had given the law of God to the children of 
Israel, he said to them, " Set your hearts unto all 
the words which I testify among you this day." 
This is a very strong expression. To set our hearts 
to any work is to go about it in earnest, with all 
the energies of our souls. Again, when we make 
great search for any thing we very much desire 
and highly prize, and find it, we are very likely to 
keep it. Hence David says, " Thy word have I 
hid in my heart." But mark the reason of his 
conduct. Why did he hide God's word in his 
heart ? He explains his motive : " That I might 



READ IN THE CLOSET. 57 

not sin against thee.'''' His object in hiding God's 
word in his heart was to know how to regulate his 
conduct so as not to sin against him. You must 
feel a personal interest in the truth. You must 
study it as the directory of your life. When you 
open this blessed book, let this always be the sin- 
cere inquiry of your heart : " Lord, what wilt thou 
have me to do 1 " Come to it with this child-like 
spirit of obedience, and you will not fail to learn 
the will of God. But when you have learned your 
duty in God's word, do it without delay. Here 
are two very important points of Christian charac- 
ter : 1. An earnest desire to know present duty ; 
2. A steadfast and settled determination to do it 
as soon as it is known. Here lies the grand secret 
of high spiritual attainments. A person who acts 
from these principles may make greater progress 
in a single day, than a tardy, procrastinating spirit 
in a long life. The pressure of obligation rests 
upon the present moment. Remember, when you 
have ascertained present duty, the delay of a sin- 
gle moment is sin. With these remarks I submit 
a few practical directions for the profitable reading 
and study of the Holy Scriptures. 

I. Read the Bible in your closet, or under cir- 
cumstances which will secure you from interruption, 
either by the conversation of others, or the attrac- 
tion of other objects. Do not attempt to fill up 
little broken intervals of time with the reading of 
God's word. Leave these seasons for lighter read- 
ing. Remember the reading of the Scriptures is 



58 PREPARATION. DIVINE AID. 

nothing less than conversing with God. When 
any one pays so little attention to your conversa- 
tion as not to understand what you say, you con- 
sider it a great breach of politeness. God speaks 
to you whenever you read his holy word. His all- 
seeing eye rests upon your heart ; and he knows 
whether you are engaged in solemn trifling. If 
you read his word so carelessly as not to under- 
stand its meaning and drink in its spirit, you treat 
him as you would disdain to be treated by an 
earthly friend. O the forbearance of God, who 
suffers such indignity from those who call them- 
selves his children ! Never approach the word of 
God but with feelings of reverence and godly fear. 

II. Come to the work with a preparation of heart. 
If you were going to visit some person of great 
consequence, whose favor and esteem you wished 
to secure, you would take care to have every thing 
about your person adjusted in the most becoming 
manner. So let it be with your mind when you come 
to converse with God. Shut out all worldly thoughts. 
Strive to bring yourself into a tranquil, holy, and 
tender frame, so that the truths you contemplate may 
make their proper impression upon your heart. 

III. Seek the aid of the Holy Spirit. Christ 
promised his disciples that when the Holy Spirit 
should come he would " guide them into all truth." 
Without his enlightening influences, we cannot 
understand the word of God ; and without his 
gracious influences upon the heart, we shall not be 
disposed to obey it. We have the most abundant 



SELF-APPLICATION. 59 

encouragement to seek the aid of this divine In- 
structor. Christ assures us that God is more wil- 
ling to give his Holy Spirit to them that ask him, 
than earthly parents are to give good gifts to their 
children. Before opening God's word, pray that 
he would show you the truth, the rule of your 
duty, and incline your heart to obey it. As you 
proceed, keep your heart silently lifted up to God 
for the same object. 

IV. Read with self-application. Whenever you 
have discovered any truth, ask what bearing it has 
upon your present duty. If it relates to spiritual 
feelings, compare it with the exercises of your own 
heart. If they do not correspond, you have work 
for repentance. Go immediately to the cross of 
Christ ; give yourself away to him anew, and seek 
for pardon and needed grace. This you may do 
instantly, either in a silent or an audible prayer. 
If it relates to the spirit and temper of Christians, 
in their intercourse with one another, or with the 
world, compare it with your own conduct. If you 
find yourself condemned, you have the same 
course to pursue, with a steadfast determination to 
exhibit more of the spirit of Christ. If it relates to 
some positive duty, inquire whether you have done 
it. If not, you have to go through the same work of 
repentance and application to the blood of Christ. 
But do not stop here. Do your duty immediately. 

V. Read the Scriptures regularly. To sustain 
these frail bodies, a daily supply of nourishment is 
required. Equally necessary is daily food for the 



60 STUDY SYSTEMATICALLY. 

soul. The word of God is the bread of eternal 
life. Take, then, your regular supplies of spiritual 
food, that your soul may not famish. Choose for 
this purpose those seasons when you are least liable 
to interruption ; when you can retire and shut out 
the world ; when you can best command the ener- 
gies of your mind. There is no time more fit and 
suitable for this than the morning. Then the mind 
is clear, vigorous, unincumbered, and prepared to 
receive impressions. There is also a propriety in 
consulting God's word at the close of the day. 
But this depends much upon the state of bodily 
feeling. If you become exhausted and dull, after 
the labors of the day, I would rather recommend 
taking the whole time in the morning. But by no 
means confine yourselves to these stated seasons. 
Whenever the nature of your pursuits will admit 
of your seclusion for a sufficient length of time to 
fix your mind upon the truth, you may freely drink 
from this never-failing fountain of the water of life. 
VI. Study the Scriptures systematically. If you 
read at random, here a little and there a little, your 
views of divine truth will be partial and limited. 
This method may indeed be pursued in regard to 
reading strictly devotional ; but only when other 
time is taken for obtaining a connected view, and 
a critical understanding of the whole Bible. The 
Bible is like a dish of savory meats. There is 
almost every variety of style and matter. There is 
history, biography, argumentative and didactic 
essays, and poetry. Although these various kinds 






THINGS TO BE OBSERVED. 61 

of writing are contained in a great number of books, 
written by various authors, at different times, with- 
out concert, yet a remarkable unity of design runs*, 
through the whole. They all aim at the develope- 
rnent of the plan of God's moral government ; and 
a most striking harmony of sentiment prevails 
throughout. We find every thing, from the very 
beginning, pointing to the glorious plan of redemp- 
tion revealed in the gospel. Although we may, at 
first view, feel the want of a regular system of 
divinity, yet a careful attention to the subject will 
convince us that God's plan is best. We have 
here the principles of his government exhibited in 
living examples ; which give us a clearer view, and 
more vivid impression of them, than we could 
obtain from the study of an abstract system. 
There are several things to be observed in the sys- 
tematic and thorough study of the Bible, some 
of which I shall mention. 

1. Always keep distinctly before you the grand 
design of the Scriptures ; which is, to convince 
mankind of their lost and ruined condition, make 
known the way of salvation, and persuade them to 
embrace it. 

2. Make it your constant aim to ascertain what 
is the plain and obvious meaning of the writer ; 
for this is the mind of the Spirit. To aid you in 
this, observe the following particulars: (I.) En- 
deavor to become acquainted with the peculiarity 
of each writer's style. Although the Scriptures 
were dictated by the Holy Spirit, yet it was so 



62 POINTS OF INQUIRY. 

done that each writer employed a style and man- 
ner peculiar to himself. This does not invalidate 
the evidence of their divine origin. On the con- 
trary, it shows the wisdom of the Spirit. For, if 
the whole Bible had been written in a uniform 
style, it would have given opposers a strong argu- 
ment against its authenticity ; while the want of 
that uniformity furnishes conclusive evidence that 
it could not have been the work of a single impos- 
tor. Again, a continued sameness of style would 
make the reading of so large a book as the Bible 
tedious and unpleasant ; but the rich variety pre- 
sented by the various authors of this blessed book, 
helps our infirmities, and makes the reading of it 
pleasing and delightful. (2.) " Inquire into the 
character, situation, and office of the writer ; the 
time, place, and occasion of his writing ; and the 
people for whose immediate use he intended his 
work." This will enable you to understand his 
allusions to particular circumstances and customs, 
and to see the practical application of the princi- 
ples he advances. (3.) Consider the principal 
scope or aim of the book ; or what was the au- 
thor's object, design, or intention, in writing it. 
Notice also the general plan or method which he 
has pursued. This will enable you to discover his 
leading ideas, if it be an argumentative work ; or 
the particular instructions of God's providence, if it 
be historical. (4.) Where the language is difficult 
to be understood, pay strict attention to the context, 
and you will generally find the author's meaning 






DO NOT TASK YOURSELF. 63 

explained. But, if you do not, consider whether 
the difficult phrase is a peculiarity of the writer's 
style. If so, look out the place where he has used 
it in a different connection, and see what meaning 
is attached to it there. But if this does not satisfy 
you, examine the passages, in other parts of the 
Scriptures, which relate to the same subject, and 
compare them with the one under consideration. 
This will generally clear up the darkest passages. 
But if you still feel in doubt, you may find assist- 
ance from consulting commentators, who have 
made themselves thoroughly acquainted with all 
the particulars I have mentioned ; which, with a 
knowledge of the language in which the book was 
originally written, may have enabled them to re- 
move the difficulty. But do not trust the opinions 
of commentators any farther than you see they 
agree with the general system of revealed truth ; 
and, above all, do not follow them in any scheme 
of fanciful interpretation or visionary speculation, — 
an error into which learned and good men some- 
times fall ; but some more than others. 

3. Do not task yourself with a certain quantity 
of reading at the regular seasons devoted to the 
study of the Bible. This may lead you to hurry 
over it, without ascertaining its meaning or drink- 
ing into its spirit. You had better study one verse 
thoroughly, than to read half a dozen chapters 
carelessly. The nourishment received from food 
depends less on the quantity than on its being per- 
fectly digested. So with the mind ; one clear idea 



64 READ IN COURSE. 

is better than a dozen confused ones ; and there is 
such a thing as overloading the mind with undi- 
gested knowledge. Ponder upon every portion 
you read, until you get a full and clear view of the 
truth it contains. Fix your mind and heart upon 
it, as the bee lights upon the flow T er; and do not 
leave it till you have extracted the honey it con- 
tains. 

4. Read in course. By studying the whole 
Bible in connection, you will obtain a more en- 
larged view of the plan of God's moral govern- 
ment. And you will see how it all centres in the 
Lord Jesus Christ. But I would not have you con- 
fine yourself entirely to the regular reading of the 
whole Bible in course. Some portions of the his- 
torical part do not require so much study as that 
which is more argumentative and doctrinal ; and 
some parts of the word of God are more devotional 
than others, and therefore better fitted for daily 
practical use. A very good plan is, to read the 
Old and New Testaments in course, a portion in 
each every day. If you begin at Genesis, Job. 
and Matthew, and read a chapter every day, at 
each place, omitting the first and reading three 
Psalms on the Sabbath, you will read the whole 
Bible in a year, while on every day you will have 
a suitable variety. Besides this, the more devo- 
tional and practical books should be read frequent- 
ly. The Psalms furnish a great variety of Chris- 
tian experience, and may be resorted to with great 
profit and comfort, under all circumstances. This 






READ IH COURSE. 65 

is the only book in the Bible which does not require 
to be read in course. The Psalms are detached 
from each other, having no necessary connection. 
The other books were, for the most part, originally 
written like a sermon or a letter. They have, for 
convenience, since been divided into chapters and 
verses. If you read a single chapter by itself, you 
lose the connection ; as if you should take up a 
sermon and read a page or two, you would not 
get a full view of the author's subject. I would 
therefore recommend that, in addition to your daily 
reading in the Old and New Testaments, you have 
also some one of those books which require most 
study, in a course of reading, to take up whenever 
you have an occasional season of leisure to devote 
to the study of the Bible. But, when you have 
commenced one book, finish it before you begin 
another. You will find great advantage from the 
use of a reference Bible and concordance. By 
looking out the parallel passages, as you proceed, 
you will see how one part of the Scriptures ex- 
plains another, and how beautifully they all har- 
monize. But if you are a Sabbath school teacher 
or scholar, your regular lesson will furnish as 
much study of this description as you will be able 
thoroughly to accomplish. Townsend's Bible, ar- 
ranged in chronological order, in sections and 
paragraphs, renders the reading of the Scriptures 
more pleasant and profitable. 

5. In reading the Scriptures, there are some 
subjects of inquiry which you should carry along 
5 



66 SUBJECTS OF INQUIRY. 

with you constantly : 1. What do I find here which 
points to Christ? Unless you keep this before 
your mind, you will lose half the interest of many 
parts of the Old Testament. Indeed, much of it 
will otherwise be almost without meaning. It is 
full of types and prophecies relating to Christ, 
which, by themselves, appear dry, but, when un- 
derstood, most beautiful and full of instruction. 
2. Remember that the Bible contains a history of 
the church. Endeavor, then, to learn the state of 
the church at the time of which you are reading. 
For the sake of convenience, and a clearer view of 
the subject, you may divide the history of the 
church into six periods: (1.) From the fall of 
Adam to the flood ; (2.) From Noah to the giving 
of the law; (3.) From that time to David and the 
prophets ; (4.) From David to the Babylonish cap- 
tivity ; (5.) .From that time till the coming of 
Christ; (6.) From Christ to the end of time, which 
is called the gospel dispensation. From the com- 
mencement you will see a gradual developement 
of God's designs of mercy, and a continually in- 
creasing light. Take notice of what period of the 
church you are reading ; and from this you may 
judge of the degree of obligation of its members; 
for this has been increasing with the increase of 
light, from the fall of Adam to the present day ; 
and it will continue to increase to the end of time. 
Note, also, the various declensions and revivals of 
religion which have occurred in every period of the 
church, and endeavor to learn their causes and 



CHARACTER OF CHRIST. 67 

consequences. By this, you will become familiar 
with God's method of dealing with his people ; 
from which you may draw practical lessons of 
caution and encouragement for yourself. 3. In- 
quire what doctrinal truth is taught, illustrated, or 
enforced, in the passage you are reading ; and also 
what -principle is recognized. Great and impor- 
tant principles of the divine government and of 
practical duty are often implied in a passage of 
history which relates to a comparatively unimpor- 
tant event. Let it be your business to draw out 
these principles and apply them to practice. Thus 
you will be daily increasing your knowledge of the 
great system of divine truth, the necessity of which 
I need not urge. 4. Note every promise and 
every prediction ; and observe God's faithfulness 
in keeping his promises, and fulfilling his prophe- 
cies. This will tend to strengthen your confidence 
in him. You will find it profitable, as you pro- 
ceed, to take notes of these several matters par- 
ticularly ; and, at the close of every book, review 
your notes, and sum them up under different heads. 
6. Read the Gospels with great care, for the 
particular purpose of studying the character of the 
blessed Jesus. Dwell upon every action of his life, 
and inquire after his motives. By this course you 
will be surprised to find the Godhead shining 
through the manhood in little incidents which you 
have often read without interest. Look upon him 
at all times in his true character, as Mediator be- 
tween God and man. Observe his several offices 



68 SACRED HISTORY. 

of Prophet, Priest, and King. See in which of 
these characters he is acting at different times ; 
and inquire what bearing the particular action you 
are considering has upon his mediatorial character. 
Observe, also, the particular traits of character 
which appear conspicuous in particular actions ; 
as power, energy, manly hardihood, dignity, con- 
descension, humility, love, meekness, pity, com- 
passion, tenderness, forgiveness, &c. Take notes; 
and when you have finished the course, draw from 
them, in writing, a minute and particular descrip- 
tion of his character. This will be of great ser- 
vice to you as a pattern. You will also, by this 
means, see a peculiar beauty and fitness in Christ 
for the office he has undertaken which you would 
not otherwise have discovered. But do not stop 
with going through this course once. Eepeat it 
as often as you can consistently with your plan of 
a systematic study of the Holy Scriptures. You 
will always find something new ; and upon every 
fresh discovery, you can revise your old notes. 

7. In reading the historical and biographical 
parts of Scripture, observe, (1.) The histories con- 
tained in the Bible are the histories of God's provi- 
dence. Notice his hand in every event, and 
inquire what principle or law of his moral govern- 
ment is exemplified, carefully observing its appli- 
cation to nations, communities, and individuals. 
(2.) When you read of particular mercies or judg- 
ments, look back for the cause ; that you may dis- 
cover the principles on which God administers his 



SACRED POETRY. 69 

most holy, wise, and just government. (3.) In the 
biographies of the Bible, study the motives and 
conduct of the characters described. If they are 
unconverted men, you will learn the workings of 
human depravity, and discover what kind of in- 
fluence a correct religious public sentiment has in 
restraining that depravity. If they are good men, 
you will see, in their good actions, living illustra- 
tions of the great doctrines of the Bible. Endeavor 
to learn by what means they made such eminent 
attainments in holiness, and strive to imitate them. 
If their actions are bad, look back and inquire into 
the cause of their backslidings. If you discover it,, 
you will find a way-mark, to caution you against 
falling into the same pit. 

8. The poetical and didactic parts of the Scrip- 
tures are scattered throughout the whole Bible. 
These abound with highly wrought figures. This 
is probably owing partly to the insufficiency of 
ordinary language to express the lofty and sub- 
lime ideas presented to the minds of the writers by 
the Spirit of truth, and partly to the method of 
communicating ideas which always prevails in the 
infancy of language. Endeavor to understand the 
figures used. They are often taken from prevail- 
ing habits and customs, and from circumstances 
peculiar to the countries where the Scriptures were 
written. These habits and circumstances you 
must understand, or you will not see the force of 
the allusions. Others are taken from circum- 
stances peculiar to particular occupations in life. 



70 PROPHECY. 

These must also be thoroughly studied, in order to 
be understood. But where the figures are drawn 
from things perfectly familiar, you will not per- 
ceive their surprising beauty and exact fitness to 
express the idea of the sacred penman, until you 
have carefully studied them, and noted the minutest 
circumstances. Beware, however, that you do not 
carry out these figures so far as to lead you into 
fanciful and visionary interpretations, 

9. The books of the prophets, consist of re- 
proofs, exhortations, warnings, threatenings, pre* 
dictions, and promises. By carefully studying the 
circumstances and characters of those for whom 
they were written, you will find the principles and 
laws of God's government set forth, in their appli- 
cation to nations, communities, and individuals. 
From these you may draw practical rules of duty, 
and also learn how to view the hand of God, in his 
providence, in different ages of the world. The 
predictions contained in these books are the most 
difficult to be understood of any part of the Bible. 
In reading them you will notice, (1.) Those pre- 
dictions whose fulfilment is recorded in the Bible, 
and diligently examine the record of their fulfil- 
ment. You will see how careful God is to fulfil 
every jot and tittle of his word. (2.) There are 
other prophecies, the fulfilment of which is recorded 
in profane history : and others still which are yet 
unfulfilled. To understand these, it will be neces- 
sary to read ancient and modern history, in con- 
nection with the explanation of the prophecies, by 






PROPHECY. 71 

those writers who have made them their study. 
An attention to this, so far as your circumstances 
will admit, will be useful in enlarging your views 
of the kingdom of Christ. But beware of becoming 
so deeply absorbed in these matters as to neglect 
those of a more practical nature ; and, especially, 
be cautious of advancing far into the regions of 
speculation, as to what is yet future. 

10. You will find it an interesting and profitable 
employment, occasionally to read a given book 
through for the purpose of seeing what light it 
throws upon some particular subject, — some point 
of Christian doctrine, duty, practice, character, &c. 
For example, go through with Acts, with your eye 
upon the doctrine of Christ's divinity. Then go 
through with it a second time, to see what light it 
throws on the subject of revivals. Pursue the 
same course with other books, and in respect to 
other subjects. In this way you will sometimes 
be surprised to find how much you have over- 
looked in your previous reading. 

It will be perceived that I have laid out a very 
extensive and laborious work. But this is the 
great business of our lives ; and, indeed, the con- 
templation of the* glorious truths revealed in the 
Bible will be the business of eternity ; and even 
that will be too short to learn the length, and 
breadth, and height, and depth, of the ways of the 
Almighty. 



CHAPTER V. 



PRAYER AND FASTING. 



" In every thing, by prayer and supplication, with thanksgiving, let 
your requests be made known unto God." — Phil. iv. 6. * 

The subject of this chapter is one of vital in- 
terest to every Christian. It is therefore of the 
utmost consequence that it be both well understood 
and diligently practised. It seems hardly necessa- 
ry to urge prayer upon the Christian as a duty. 
Every true Christian must feel it to be a soul-exalt- 
ing privilege. It is his breath ; without it, he can 
no more maintain his spiritual life, than animal 
life can be sustained without breathing. Prayer is 
an intimate communion with God, by which we 
unbosom our hearts to him, and receive communi- 
cations of his grace, and fresh tokens of his love. 
What Christian, then, whose soul burns with divine 
love, will be disposed to apply to this holy employ- 
ment the cold appellation of duty ? Yet God sees 
so much the importance of prayer, that he has not 
only permitted, but commanded, us to pray. Our 
Lord frequently directed his disciples, and us 
through them, to " watch and pray." He also 
teaches us to persevere in prayer : " Men ought 



THE DUTY ENJOINED. 73 

always to pray, and not to faint." Paul is frequent 
in exhorting Christians to pray : " Pray without 
ceasing." " I will that men pray every where." 
" Praying always, with all prayer and supplication 
in the Spirit." " I exhort, therefore, that, first of 
all, supplications, prayers, intercessions, and giving 
of thanks, be made for all men." " Continuing 
instant in prayer." The duty of prayer is also 
enforced by the example of all the holy men 
whose biography is given in Scripture. Moses, 
Samuel, David, Elijah, and all the prophets, were 
mighty in prayer. So were also the apostles. 
But, above all, the Lord Jesus, our blessed pattern, 
has set before us a life of prayer. You will find 
it very profitable to read the lives of these holy 
men, but especially that of our blessed Saviour, 
for the special purpose of noticing how much they 
abounded in prayer. The Lord Jesus observed 
a special season of prayer before undertaking 
matters of importance. We find him retiring 
into the mountains, a great while before day ; and 
sometimes continuing all night in prayer to God. 
If, then, it became the Lord of life and glory to 
spend much time in prayer, how much more, such 
weak and sinful creatures as we, who are sur- 
rounded with temptations without, and beset with 
corruptions within ! Prayer is necessarily so in- 
termingled with every duty, that the idea of a 
prayerless Christian is an absurdity. 

Prayer not only secures to us the blessings 
which we need, but it brings our minds into a 






74 DEFINITION. EXAMPLES. 

suitable frame for receiving them. We must see 
our need, feel our unworthiness, be sensible of our 
dependence upon God, and believe in his willing- 
ness to grant us, through Christ, the things that are 
necessary and proper for us. An acknowledge- 
ment of these things, on our part, is both requisite 
and proper; and, without such acknowledgement, 
it might not be consistent with the great ends of 
his moral government for God to grant us our 
desires. 

Prayer is the offering up of the sincere desires 
and feelings of our hearts to God, It consists of 
adoration, confession, supplication, intercession, 
and thanksgiving. Adoration is an expression of 
our sense of the infinite majesty and glory of God. 
Confession is an humble acknowledgement of our 
sins and unworthiness. By supplication, we ask 
for pardon, grace, or any blessing we need for our- 
selves. By intercession, we pray for others. By 
thanksgiving, we express our gratitude to God for 
his goodness and mercy towards us and our fellow- 
creatures. All these several parts are embraced 
in the prayers recorded in Scripture, though all of 
them are not generally found in the same prayer. 
The prayer of Solomon, at the dedication of the 
temple, commences with adoration, and proceeds 
with supplication and intercession. The prayer of 
Daniel, in the time of the captivity, commences with 
adoration, and proceeds with confession, supplica- 
tion, and intercession. The prayer of the Levites, 
in behalf of the people, after the return from cap 






the lord's prayer. 75 

tivity, commences with thanksgiving and adoration, 
and proceeds with confession, supplication, and in- 
tercession. The prayers of David are full of 
thanksgiving. The prayer of Habakkuk consists 
of adoration, supplication, and thanksgiving. The 
prayer of the disciples, after the joyous return of 
the apostles from the council of their persecutors, 
consists of adoration, a particular rehearsal of their 
peculiar circumstances, and supplication. Paul 
particularly enjoins " prayer and supplication, with 
thanksgiving." If you wish to learn lioiv to pray, 
I would advise you to look out and study all the 
prayers recorded in Scripture. Although most of 
them are probably but the substance of what was 
said on the several occasions when they were 
offered, yet you will find them excellent patterns. 
Their simplicity, fervor, and directness take hold 
on the heart, and lead us up as it were into the 
presence chamber of the Most High. The Lord's 
prayer furnishes a comprehensive summary of the 
subjects of prayer ; and you will take particular 
notice what a prominent place is assigned to the 
petition for the coming of Christ's kingdom. This 
shows that, in all our prayers, the glory of God 
should be the leading desire of our hearts. But it is 
evident that Christ did not intend this as a particu- 
lar form of prayer, to be used on all occasions ; 
although it includes all that is necessary. We are 
so constituted as to be affected with a particular 
consideration of the subjects in which we are inter- 
ested. We find our Lord himself usin^ other 



76 THE POWER OF PRAYER. 

words to suit particular occasions ; although the 
subjects of his prayers were all included in this. 
The same thing, also, we observe in the practice of 
the apostles and early Christians. This is only 
intended as a general pattern ; nor is it necessary 
that all the petitions contained in the Lord's prayer 
should ever be made at the same time. 

Prayer must always be offered in the name of 
Christ. There is no other way of approach to 
God. There is no other channel through which 
we can receive blessings from him. Jesus is our 
Advocate and Intercessor. Our blessed Lord, 
speaking of the time of his glorification, says to his 
disciples, " Verily, I say unto you, whatsoever ye 
shall ask the Father in my name, he will give it 
you." This, however, does not forbid us to pray 
directly to Christ, as God manifest in the flesh, 
which was a common practice with the apostles. 

When the power of prayer is properly under- 
stood, it becomes a subject of amazing interest. I 
am persuaded there is a vast amount of unbelief 
in relation to this matter. If it were not so, the 
chariot wheels of God's salvation would roll on 
with mighty power. There would be a glorious 
movement in every part of the world. The Spirit 
of the Lord would be shed forth like a " mighty 
rushing wind." The promises of God to his peo- 
ple are so large and full, that the utmost stretch of 
their faith cannot reach them. The great and 
eternal God has condescended to lay himself under 
obligation to hear and answer the prayers of mor- 



THE PROMISES. 77 

tal worms. If we collect the promises relating to 
this subject, we shall be astonished at the amount 
of assurance which is given. So confident was 
David on this point, that he addresses God as the 
hearer of prayer, as though that were a distinguish- 
ing trait in his character. Again he says, " He 
will regard the prayer of the destitute, and not 
despise their prayer." Solomon says, " The prayer 
of the upright is his delight ; " and, again, " He 
heareth the prayer of the righteous.'" James says, 
" The effectual, fervent prayer of a righteous man 
availeth much.'''' Peter says, " The eyes of the 
Lord are over the righteous, and his ears are 
open unto their prayers." And Christ himself has 
assured us, in the strongest possible terms, of the 
willingness of God to give spiritual blessings to 
those that ask for them. He says, " Ask, and it 
shall be given you ; seek, and ye shall find ; 
knock, and it shall be opened unto you. For 
every one that asketh, receiveth ; and he that seek- 
eth, findeth ; and to him that knocketh, it shall be 
opened." But, as if this assurance were not suffi- 
cient to convince us of this most interesting truth, 
he appeals to the tenderest sympathies of our 
natures. He asks if any father would insult the 
hungry cries of his beloved son, when fainting for 
a morsel of bread, by giving him a stone ; or, if he 
ask an egg, to gratify his appetite, will he give 
him a venomous scorpion, to sting him to death ? * 






The scorpion is a little animal, of the shape of an eg§ 
whose sting is deadly poison. 



78 THE PROMISES EXEMPLIFIED. 

He then argues, that if sinful men exercise tender 
compassion towards their children, how much 
more shall our heavenly Father, whose very na- 
ture is love, regard the wants of his children who 
cry unto him ! Is it possible to conceive a stronger 
expression of the disposition of God to answer the 
prayers of his people ? 

And these precious promises are confirmed by 
striking examples, in every age of the church. 
Thus, Abraham prayed for Sodom ; and, through 
his intercession, Lot was saved. His servant, when 
sent to obtain a wife for Isaac, received a direct 
answer to prayer. When Jacob heard that his 
brother Esau was coming against him, with an 
army of four hundred men, he wrestled all night in 
prayer, and prevailed, so that Esau became recon- 
ciled to him. Moses prayed for the plagues to 
come upon Egypt, and they came ; again, he 
prayed for them to be removed, and they were re- 
moved. It was through his prayers that the Red 
Sea was divided, the manna and the quails were 
sent, and the waters gushed out of the rock. And 
through his prayers, many times, the arm of the 
Lord was stayed, which had been uplifted to 
destroy his rebellious people. Samuel, that lovely 
example of early piety, and the judge and deliverer 
of Israel, was given in answer to the prayer of his 
mother. When the children of Israel were in 
danger of being overcome by the Philistines, Sam- 
uel prayed, and God sent thunder and lightning, 
and destroyed the armies of their enemies. Again, 



THE PROMISES EXEMPLIFIED. 79 

to show their rebellion against God, in asking a 
king, he prayed, and God sent thunder and light- 
ning upon them in the time of wheat-harvest. In 
order to punish the idolatry and rebellion of the 
Israelites, Elijah prayed earnestly that it might not 
rain ; and it rained not for three years and six 
months. Again, he prayed that it might rain, and 
there arose a little cloud, as a man's hand, which 
spread and covered the heavens with blackness, 
till the rain descended in torrents. Again, when 
wicked Ahab sent a band of men to take him, 
he prayed, and fire came down from heaven, 
and consumed them. Hezekiah, upon the bed of 
death, prayed, and God lengthened his life fifteen 
years. Jerusalem was invaded by the army of 
Sennacherib, and threatened with destruction. 
Hezekiah prayed, and the angel of the Lord en- 
tered the camp of the invader, and in one night 
slew one hundred and eighty-five thousand men. 
When all the wise men of Babylon were threatened 
with destruction, because they could not discover 
Nebuchadnezzar's dream, Daniel and his compan- 
ions prayed, and the dream and its explanation 
were revealed. Jonah prayed, and was delivered 
from the power of the fish. It was in answer to 
the prayer of Zacharias, that the angel Gabriel was 
sent to inform him of the birth of John the Baptist. 
It was after ten days of united prayer that the 
Holy Ghost came down, on the day of Pentecost 
" like a mighty rushing wind." Again, while the 
disciples were praying, the place was shaken 



80 THE ARIANS. FRANCKE. 

where they were assembled, to show that God 
heard their prayers. It was in answer to the 
prayers of Cornelius that Peter was sent to teach 
him the way of life. When Peter was imprisoned 
by Herod, the church set apart the night of his 
expected execution, for special prayer in his be- 
half. The Lord sent his angel, opened the prison 
doors, and restored him to the agonizing band of 
brethren. And when Paul and Silas were thrown 
into the dungeon, with their feet fast in the stocks, 
they prayed, and there was a great earthquake, 
which shook the foundations of the prison, so that 
all the doors were thrown open. 

But the faithfulness of God to his promises is not 
confined to Scripture times. Although the time of 
miracles has passed, yet every age of the church 
has furnished examples of the faithfulness of God 
in hearing the prayers of his children. These, 
however, are so numerous, that a selection only 
can be here referred to. When the Arians, who 
denied the Deity of Christ, were about to tri- 
umph, the bishop of Constantinople and one of his 
ministers spent a whole night in prayer. The 
next day, Arius, the leader of his party, was sud- 
denly cut off by a violent and distressing disease. 
This prevented the threatened danger. Augustine 
was a wild youth, sunk in vice, and a violent 
opposer of religion. His mother persevered in 
prayer for him nine years, when he was converted, 
and became the most eminent minister of his age. 
The life of Francke exhibits the most striking and 



THE SLAVE LIBERATED BY PRAYER. 81 

signal answers to prayer. His orphan-house was 
literally built up and sustained by prayer. If you 
have not already read this work I would advise 
you to obtain it. It is a great help to weak faith. 
Mr. West (afterwards Dr. West) became pastor of 
the Congregational church in Stockbridge, Mass. 
while destitute of vital piety. Two pious females 
often lamented to each other that they got no spir- 
itual food from his preaching. At length, they 
agreed to meet once a week to pray for his con- 
version. They continued this for some time, under 
much discouragement. But, although the Lord 
tried their faith, yet he never suffered them both 
to be discouraged at the same time. At length 
their prayers were heard. There was a sudden 
and remarkable change in his preaching. " What 
is this ? " said one of them. " God is the hearer 
of prayer," replied the other. The Spirit of God 
had led Mr. West to see that he was a blind leader 
of the blind. He was converted, and changed his 
cold morality for the cross of Christ, as the basis 
of his sermons. A pious slave in Newport, R. I. 
was allowed by his master to labor for his own 
profit whatever time he could gain by extra dili- 
gence. He laid up all the money he earned in 
this way for the purpose of purchasing the freedom 
of himself and family. But, when some of his 
Christian friends heard what he was doing, they 
advised him to spend his gained time in fasting and 
prayer. Accordingly, the next day that he gained, 
he set apart for this purpose. Before the close of 
6 



82 ASKING ARIGHT. 



the day, his master, not knowing how he was em- 
ployed, sent for him, and gave him a written cer- 
tificate of his freedom. This slave's name was 
Newport Gardner. He was a man of ardent piety ; 
and, in 1825, he was ordained deacon of a church 
of colored people who went out from Boston to 
Liberia. Instances of surprising answers to prayer, 
no less striking than these, are continually occur- 
ring in the revivals of religion of the present 
day. 

With the evidence here presented, who can doubt 
that God hears and answers prayer ? But the ob- 
jection arises, " If this doctrine be really true, why 
is it that Christians offer up so many prayers with- 
out receiving answers ? " The apostle James gives 
some explanation of this difficulty : " Ye ask, and 
receive not, because ye ask amiss.'''' It becomes us, 
then, seriously and diligently to inquire how we 
may ask aright, so as to secure the blessings so 
largely promised in answer to prayer. In relation 
to this subject, there are several things to be ob- 
served : 

1. We must sincerely desire the things which we 
ask. If a child should ask his mother for a piece 
of bread when she knew he was not hungry, but 
was only trifling with her, it would not be proper 
for her to give it ; indeed, she would have just 
cause to punish him for mocking her. And do we 
not often come to the throne of grace when we do 
not really feel our perishing need of the things we 
ask ? God sees our hearts ; and he is not only 



WHAT WE MAY ASK FOR. 83 

just in withholding the blessing we ask, but in 
chastising us for solemn trifling. 

2. We must desire what we ask, that God may 
be glorified. " Ye ask amiss, that ye may consume 
it upon your lusts. ^ We may possibly ask spirit- 
ual blessings for self- gratification ; and, when we 
do so, we have no reason to expect that God will 
bestow them upon us. 

3. We must ask for things agreeable to the 
will of God. " And this is the confidence that 
we have in him, that if we ask any thing according 
to his will, he heareth us." The things that we 
ask must be such, in kind, as he has indicated his 
disposition to bestow upon us. Such are, spiritual 
blessings on our own souls, the supply of our 
necessary temporal wants, and the extension of his 
kingdom. These are the kind of blessings that 
we are to ask ; and the degree of confidence with 
which we are to look for an answer must be in 
proportion to the positiveness of the promises. Our 
Lord assures us that our heavenly Father is more 
willing to give good things, and particularly his 
Holy Spirit, to them that ask him, than earthly 
parents are to give good gifts to their children ; 
and he declares, expressly, that our sanctification 
is agreeable to the will of God. The promises of 
the daily supply of our necessary temporal wants 
are equally positive. What, then, can be more 
odious in the sight of God, than for those, who 
profess to be his children, to excuse their want of 
spirituality on the ground of their dependence upon 



84 THE PRAYER OF FAITH. 

him ? and what more ungrateful, than to fret and 
worry themselves lest they should come to want ? 
We may also pray for a revival of religion in a 
particular place, and for the conversion of particu- 
lar individuals, with strong ground of confidence, 
because we know that God has willed the extension 
of Christ's kingdom, and that the conversion of 
sinners is, in itself, agreeable to his will. But we 
cannot certainly know that he intends to convert a 
particular individual, or revive his work in a par- 
ticular place ; nor can we be sure that the particu- 
lar temporal blessing that we desire is what the 
Lord sees to be needful for our present necessities ; 
though our hope and expectation of receiving these 
blessings may be greatly enhanced by the freedom 
of access to the mercy-seat, and the sweet and 
confiding acquiescence in the will of God which 
we experience in asking for them. 

4. We must ask in faith. " But let him ask in 
faith, nothing wavering. For he that wavereth is 
like a wave of the sea, driven with the winds, and 
tossed v For let not that man think that he shall 
receive any thing of the Lord." A difference of 
opinion exists among real Christians as lo what 
constitutes the prayer of faith, spoken of by the 
apostle. Some maintain that we must believe that 
we shall receive the very thing for which we ask. 
This opinion is founded on some promises made 
by our Lord to the apostles, which those who hold 
the contrary opinion suppose to have been intended 
only for them. I shall not attempt to determine 



THE PRAYER OF FAITH. 85 

this point ; nor do I think it very important which 
of these theories is embraced ; because, in exam- 
ining the history of those persons whose prayers 
have received the seal of Heaven, I find some of 
them embraced one, and some the other ; while 
many who embrace either of them seem not to 
live in the exercise of prevailing prayer. There 
is, however, some danger of enthusiasm, in con- 
nection with the theory above expressed ; and the 
probability is, that some of the prevailing errors of 
the times have grown out of it. This does not 
prove it to be incorrect ; for all truth is capable of 
being perverted. But it should lead us to receive 
it with caution, and only on thorough examination 
and clear conviction of its truth. But the main 
thing is to maintain such a nearness of communion 
with God as shall secure the personal exercise of 
the prayer of faith. Two things, however, are 
essential to this: (1.) Strong confidence in the 
existence and faithfulness of God. " He that 
cometh unto God must believe that he is, and that 
he is a rewarder of them that diligently seek him." 
(2.) The prayer of faith must be dictated ~by the 
Holy Spirit. Faith itself is declared to be " the 
gift of God ; " and the apostle says, " The Spirit 
also helpeth our infirmities ; for we know not what 
we should pray for as we ought, but the Spirit 
itself maketh intercession for us, with groanings 
which cannot be uttered." " He maketh interces- 
sion for the saints, according to the will of God." 
When this wonderful truth is made known, we are 



86 SUBMISSION. 

no longer astonished that God should assure us, by 
so many precious promises, that he will hear and 
answer our prayers. We are called the temples 
of the Holy Ghost. If the Holy Ghost dwell in 
us, to guide and direct us in all our ways, will he 
forsake us in so important a matter as prayer ? O, 
then, what a solemn place is the Christian's closet, 
or the house of prayer ! There the whole Trinity 
meet in awful concert. The Holy Spirit there 
presents to the everlasting Father, through the 
eternal Son, the prayers of a mortal worm ! Is it 
any wonder that such a prayer should be heard ? 
With what holy reverence and godly fear should 
we approach this consecrated place ! 

5. We must ask in a spirit of humble submis- 
sion, yielding our wills to the will of the Lord, 
committing the whole case to him, in the true spirit 
of our Lord's agonizing prayer in the garden, when 
he said, " Not my will, out thine be done?'' If I 
had a house full of gold, and had promised to give 
you as much as you desire, would you need to be 
urged to ask ? But there is an inexhaustible ful- 
ness of spiritual blessings treasured up in Christ ; 
and he has declared repeatedly that you may have 
as much as you will ask. Need you be urged to 
ask ? Need you want any grace ? It is unbelief 
that keeps us so far from God. From what has 
been said on this subject, I think you may safely 
conclude that your progress in the divine life will 
be in proportion to the real prayer of faith which 
you exercise. 



SPIRIT OF PRAYER. 87 

But I come now to give a few practical direc- 
tions respecting the exercise of prayer. Several 
things are necessary to be observed by every one 
who would live near the throne of grace. 

1. Maintain a constant spirit of prayer. " Pray 
without ceasing." " Continuing instant in prayer." 
" Praying always, with all prayer and supplication 
in the Spirit." " And he spake a parable unto 
them, to this end, that men ought always to pray, 
and not to faint." The meaning of these passages 
is not that we should be always upon our knees, 
but that we should maintain such a prayerful frame, 
that, the moment our minds are disengaged, our 
hearts will rise up to God. Intimately connected 
with this is the practice of ejaculatory prayer, 
which consists of a short petition, silently and sud- 
denly sent up from the heart. This may be done 
any where, and under all circumstances. Fre- 
quent examples of this kind of prayer are recorded 
in Scripture. It has also been the practice of liv- 
ing Christians in all ages. It is a great assistance 
in the Christian warfare. It helps us in resisting 
temptation ; and by means of it we can seek Divine 
aid in the midst of the greatest emergencies. To 
maintain this unceasing spirit of prayer is a very 
difficult work. It requires unwearied care and 
watchfulness, labor and perseverance. Yet no 
Christian can thrive without it. 

2. Observe stated and regular seasons of prayer. 
Some make so much of the foregoing, as to neglect 
all audible and formal prayer. This is evidently 



88 TIMES OF PKAYER. 

unscriptural. Our Saviour directs us to enter into 
our closet, and, when we have shut the door, to 
pray to our Father who is in secret. And to this 
precept he has added the sanction of his own ex- 
ample. In the course of his history, we find him 
often retiring to solitary places, to pour out his 
soul in prayer. Other examples are also recorded 
in Scripture. David says, "Evening and morning, 
and at noon, will I pray." And, again, " Seven 
times a day do I praise thee." And it was the 
habitual practice of Daniel to kneel down in his 
chamber, and pray three times a day. But this 
practice is so natural, and so agreeable to Christian 
feeling, that no argument seems necessary to per- 
suade real Christians to observe it. It has been 
the delight of the saints in all ages to retire alone, 
and hold communion with God. 

With regard to the particular times of prayer, 
no very definite rule can be given, which will suit 
all circumstances. There is a peculiar propriety 
in visiting the throne of grace in the morning, to 
offer up the thanksgiving of our hearts for our 
preservation, and to seek grace for the day ; and 
also in the evening, to express our gratitude for 
the mercies we have enjoyed, to confess the sins 
we have committed, and seek for pardon, and to 
commit ourselves to the care of a covenant-keep- 
ing God, when we retire to rest. It is also very 
suitable, when we suspend our worldly employ- 
ments in the middle of the day, to refresh our 
bodies, to renew our visit to the fountain of life. 



TIMES OF PRAYER. 89 

that our souls may also be refreshed. The twilight 
of the evening is also a favorable season for devo- 
tional exercises. But let me entreat you to be 
much in prayer. If the nature of your employ- 
ments will admit of it without being unfaithful to 
your engagements, retire many times in the day, 
to pour out your soul before God, and receive 
fresh communications of his grace. Our hearts 
are so much affected by sensible objects, that, if 
we suffer them to be engaged long at a time in 
worldly pursuits, we find them insensibly clinging 
to earth. But, by all means, fix upon some stated 
and regular seasons, and observe them punctually 
and faithfully. Remember they are engagements 
with God. 

For devotional exercises, we should select those 
times and seasons when we find our minds most 
vigorous and our feelings most lively. As the 
morning is in many respects most favorable, it is 
well to spend as much time as w T e can in the closet 
before engaging in the employments of the day. 
An hour spent in reading God's word, and in 
prayer and praise, early in the morning, will give 
a heavenly tone to the feelings ; which, by proper 
watchfulness, and frequent draughts at the same 
fountain, may be carried through all the pursuits 
of the day. 

As already remarked, our Lord, in the pattern 
left us, has given a very prominent place to the 
petition, " Thy kingdom come." This is a large 
petition. It includes all the instrumentalities which 



90 SUBJECTS OF PRATER. 






the church is putting forth for the enlargement of 
her borders and the salvation of the world. All 
these ought to be distinctly and separately remem- 
bered ; and not, as is often the case, be crowded 
into one general petition at the close of our morn- 
ing and evening prayers. General truths do not 
much affect the heart ; we need to particularize, to 
interest our feelings. I would therefore recom- 
mend the arrangement of these subjects under 
general heads for every day of the week, and then 
divide the subjects which come under these heads, 
so as to remember one or more of them at stated 
seasons, through the day, separate from your own 
personal devotions. Thus you will always have 
your mind fixed upon one or two objects ; and you 
will have time to enlarge, so as to remember every 
particular relating to them. This, if faithfully pur- 
sued, will give you a deeper interest in every 
benevolent effort.* 

3. Observe special seasons of prayer. Before 
engaging in any important matter, make it a sub- 
ject of special prayer. For this you have the ex- 
ample of the blessed Jesus. When he was bap- 
tized, before entering upon his ministry, he prayed. 
Before choosing his twelve apostles, he went out 
intQ a mountain, and spent a whole night in prayer. 
The Old Testament saints were also in the habit of 
" inquiring of the Lord," before engaging in any 
important enterprise. And Paul enjoins upon the 
Philippians, " in every thing, by prayer and suppli- 

* See Appendix, A. 



SPECIAL PRAYER. 91 

cation, with thanksgiving," to let their requests be 
made known to God. Also, whenever you are 
under any particular temptation or affliction, when- 
ever you are going to engage in any thing which 
will expose you to temptation, whenever you per- 
ceive any signs of declension in your own soul, 
when the state of religion around you is low, when 
your heart is affected with the condition of indi- 
viduals who are living in impenitence, or when 
any subject lies heavily on your mind, make the 
matter, whatever it is, a subject of special prayer. 
Independent of Scripture authority, there is a pe- 
culiar fitness in the course here recommended, 
which must commend itself to every pious heart. 

In seasons of peculiar difficulty, or when earnest- 
ly seeking any great blessing, you may find benefit 
from setting apart days of fasting, humiliation, and 
prayer. This is especially suitable whenever you 
discover any sensible decay of spiritual affections 
in your own heart. Fasting andj prayer have been 
resorted to on special occasions, by eminent saints, 
in all ages of the world. The examples recorded 
in Scripture are too numerous to mention here. If 
you look over the lives of the Old Testament 
saints, you will find this practice very common. 
Nor is the New Testament without warrant for the 
same. Our Lord himself set the example, by a 
long season of fasting, when about to endure a se- 
vere conflict with the tempter. And he has farther 
sanctioned the practice by giving directions re- 
specting its performance. We have examples also 



92 FASTING. 






in the Acts of the Apostles. The prophets and 
teachers in the church at Antioch fasted before 
separating Barnabas and Paul as missionaries to 
the heathen. And when they ordained elders in 
the churches, they prayed, with fasting. Paul, in 
his Epistle to the Corinthians, speaks of their giv- 
ing themselves to fasting and prayer, as though it 
were a frequent custom. You will find, also, in 
examining the lives of persons of great spiritual 
attainments, that most of them were in the habit of 
observing frequent seasons of fasting and prayer. 
There is a peculiar fitness in this act of humilia- 
tion. It is calculated to bring the body under, and 
to assist us in denying self. The length of time it 
gives us in our closets also enables us to get 
clearer views of divine things. But there Js great 
danger of trusting in the outward act of humilia- 
tion, and expecting that God will answer our 
prayers for the sake of our fasting. This will 
evidently bring upon us disappointment and lean- 
ness of soul. This is the kind of fasting so com- 
mon among Roman Catholics and other nominal 
Christians. But it is no better than idolatry. 

When you set apart a day of fasting and prayer, 
you ought to have in view some definite objects. 
The day should be spent in self-examination, medi- 
tation, reading the Scriptures, confession of sin, 
prayer for the particular objects which bear upon 
your mind, and thanksgiving for mercies received. 
Your self-examination should be as practical as 
possible ; particularly looking into the motives of 



PREPARATION. 93 

your prayers for the special objects you are seek- 
ing. Your confession of sin should be minute and 
particular ; mentioning every sin you can recollect, 
whether of thought, word, or deed, with every 
circumstance of aggravation. This will have a 
tendency to affect your heart with a sense of guilt, 
produce earnest longings after holiness, and make 
sin appear more hateful and odious. Your medi- 
tations should be upon those subjects which are 
calculated to give you a view of the exceeding 
sinfulness of sin, and the abounding mercy of God 
in Christ. Your reading of the Scriptures should 
be strictly devotional. Your prayers should be 
very particular ; mentioning every thing relating to 
the object of your desires, and all the hindrances 
you have met in seeking it. Carry all your bur- 
dens to the foot of the cross, and there lay them 
down. Your thanksgiving, also, should be very 
minute and particular, — mentioning every mercy 
and blessing which you can recollect, with your 
own unworthiness, and every circumstance which 
may tend to show the exceeding greatness of God's 
love, condescension, and mercy. 

4. Come to the mercy-seat with preparation of 
heart. The best preparation is to maintain an 
habitual spirit of prayer, according to the first 
direction. But this is not all that is necessary. 
We are unavoidably much occupied with the things 
of this world. But, when we come before the 
great Jehovah to ask his favor and seek his grace, 
our minds should be heavenly. When you go 



94 PERSEVERANCE. 

into your closet, shut out the world, that you may 
be alone with God. Bring your mind into a calm 
and heavenly frame, and endeavor to obtain a deep 
sense of the presence of God, " as seeing him who 
is invisible.'''' Think of the exalted nature of the 
transaction in which you are about to engage ; 
think of your own unworthiness, and of the way 
God has opened to the mercy-seat ; think of 
your own wants, or of the necessities of those for 
whom you intercede ; think of the exhaustless 
fulness of Christ ; think of the many precious 
promises of God to his children, and come with 
the spirit of a little child to present them before 
him. 

5. Persevere in prayer. If you are seeking any 
particular object which you know to be agreeable 
to the will of God, and your prayers are not heard, 
you may be sure of one of two things : (1.) You 
have been asking amiss. Something is wrong in 
yourself. Perhaps you have been selfish in your 
desires ; you have not desired supremely the glory 
of God ; you have not felt your dependence ; you 
have not humbled yourself sufficiently to receive 
a blessing ; or perhaps you regard iniquity in your 
heart in some other way. Examine yourself, 
therefore, in all these particulars. Repent where 
you find your prayers have been amiss. Bow 
very low before God, and seek the influences of 
his Spirit to enable you to pray aright. (2.) Or 
perhaps the Lord delays an answer for the trial of 
your faith. Consider, then, the encouragements 



IMPORTUNITY. 95 

which he has given us to be importunate in prayer. 
In the eleventh chapter of Luke, our Lord shows 
us that our friends may be prevailed upon to do us 
a kindness because of our importunity, when they 
would not do it on account of friendship. And in 
the eighteenth chapter, he shows us that even an 
unjust judge may be persuaded by importunity to 
do justice. Hence he argues the importance of 
persevering in prayer ; and adds, with emphasis, 
" And shall not God avenge his own elect, which 
cry day and night unto him, though he bear long 
with them ? I tell you he will avenge them speed- 
ily." Again, look at the case of the Syrophe- 
nician woman. She continued to beseech Jesus to 
have mercy on her, although he did not answer 
her a word. The disciples entreated Christ to 
send her away, because she troubled them with her 
cries ; yet she persevered. And even when Christ 
himself told his disciples that he was only sent to 
the lost sheep of the house of Israel, and compared 
her to a dog seeking for the children's bread, yet, 
with all these repulses, she would not give up her 
suit ; but begged even for the dog's portion, the 
children's crumbs. When by this means our Lord 
had sufficiently tried her faith, he answered her 
prayer. So likewise persevere in your prayers, 
and " in due time you shall reap, if you faint not." 



CHAPTER VL 

TEMPTATION. 

"Watch and pray, that ye enter not into temptation." — Matt. 
xxvi. 41. 

That there is an evil spirit, who is permitted to 
exert an influence upon the hearts of men, is abun- 
dantly evident from Scripture. This truth is re- 
ferred to in the beginning of the gospel of Christ, 
where it is said Jesus went up into the wilderness 
to be tempted of the devil. He is often repre- 
sented in the Scriptures as the father of the wicked. 
" The tares are the children of the wicked one.'" 
" Thou child of the devil." He is also repre- 
sented as putting evil designs into the hearts of 
men. " And Satan stood up against Israel, and 
provoked David to number Israel." " The devil 
having now put into the heart of Judas Iscariot, 
Simon's son, to betray him." " Ananias, why hath 
Satan filled thine heart to lie to the Holy Ghost ? " 
Wicked men are spoken of as being carried cap- 
tive by him at his will. He is also represented as 
the adversary of the people of God, seeking to 
lead them into sin, and, if possible, to destroy 
them. " Your adversary, the devil, as a roaring 
lion, walketh about, seeking whom he may devour." 



CHARACTER OF THE GREAT ADVERSARY. 97 

These, with numerous other passages, fully estab- 
lish the fearful truth that we are continually beset 
by an evil spirit, who is seeking to injure and 
destroy our souls. 

When we have to contend with an enemy, it is 
important that we should know his character. 
From the Scriptures, we learn several characteris- 
tics of the great enemy of our souls : 

1. He is 'powerful. He has other fallen spirits 
at his command. Our Saviour speaks of the " fire 
prepared for the devil and his angels." He is call- 
ed " prince of this world," " prince of darkness," 
and " the god of this world." All these titles denote 
the exercise of great power. He is also called de- 
stroyer ; and is said to walk about, seeking whom 
he may devour. Indeed, so great was his power, 
and so mighty his work of ruin and destruction in 
this lost world, that it became necessary for the Son 
of God to come into the world to destroy his works. 
" For this purpose was the Son of God manifested, 
that he might destroy the works of the devil." 

But, although he is powerful, yet his power is 
limited. This you see in the case of Job. No 
doubt his malice would have destroyed that holy 
man at once. But he could do nothing against 
him till he was permitted ; and then he could go 
no farther than the length of his chain. God re- 
served the life of his servant. Jude, also, speaks 
of the devils as being " reserved in chains, under 
darkness." But the objection arises, " As God is 
almighty, why is Satan permitted to exercise any 
7 



98 HIS KNOWLEDGE. 






power at all ? " To this objection, the Bible fur- 
nishes satisfactory answers. (1.) It is to try the 
faith of his children. This was the case with Job. 
The devil had slandered that holy man, by accusing 
him of serving God from selfish motives. By suf- 
fering Satan to take away all he had, the Lord 
proved this accusation to be false ; and Job came 
out of the furnace greatly purified. The apostle 
James says, " My brethren, count it all joy when 
ye fall into divers temptations ; knowing this, that 
the trying of your faith worketh patience." If the 
children of God were never tempted, they would 
never have an opportunity to prove the sincerity 
of their faith. But they have the blessed assur- 
ance that God will not suffer them to be tempted 
above what they are able to bear, but will, with the 
temptation, also make a way to escape, that they 
may be able to bear it. (2.) Again, the devil is 
permitted to exercise his power for the discovery 
of hypocrites, and for the punishment of sinners. 
" These have no root, which for a while believe, 
and in time of temptation fall away." " But, if 
our gospel be hid, it is hid to them that are lost. 
In whom the god of this world hath blinded the 
minds of them that believe not." 

2. He has much knowledge. He knew the com- 
mand of God to our first parents, and therefore 
tempted them to break it. When those that were 
possessed with devils were brought to Christ, they 
cried out, " We know thee, who thou art ; the holy 
one of God." He has also a knowledge of the 



HE IS WICKED, CRAFTY, AND FALSE. 99 

Bible ; for he quoted Scripture in his temptation of 
our Saviour. And, as he has great experience in 
the world, he must have a great knowledge of hu- 
man nature, so as to be able to suit his temptations 
to the peculiar constitutions of individuals. 

3. He is wicked. " The devil sinneth from the 
beginning." He is called the wicked one ; or, by 
way of eminence, " The Wicked." He is alto- 
gether wicked. There is not one good quality in 
his character. 

4. He is crafty, and full of deceit and treachery. 
He lays snares for the unwary. That he may the 
more readily deceive the people of God, he appears 
to them in the garb of religion. " Satan himself is 
transformed into an angel of light." In conse- 
quence of his cunning and craft, he is called the 
serpent.* He is also represented as deceiving the 
nations, t Hence we are cautioned against the 
wiles of the devil. J 

5. He is a liar. The first thing recorded of 
him is the lie which he told our first parents, to 
persuade them to disobey God. Hence our Sav- 
iour calls him a " liar from the beginning." 

6. He is malicious. As Satan is the enemy of 
God, so he hates every thing that is good. He is 
continually bent on mischief. If his power were 
not restrained, he would introduce general disorder, 
anarchy, and confusion into the government of 
God. He loves to ruin immortal souls ; and he 

* Gen. iii. L; Isa. xxvii. 1 ; Rev. xii..9. 
t Rev. xx. 8. JEph.vi. 11. 



100 DEVICES OF SATAN. 

takes delight in vexing the people of God. Hence 
he is called destroyer,* adversary, accuser, tor- 
mentor, and murderer.^ 

Now, since we are beset by an adversary of 
such knowledge and power, so sly and artful, so 
false and so malicious, it becomes us to be well 
acquainted with his arts, that we may be on our 
guard against them. Paul says, " For we are not 
ignorant of his devices." O that every Christian 
could say so ! How many sad falls would be pre- 
vented ! I will mention a few of the devices of 
Satan, which are manifest both from Scripture and 
experience. It is the opinion of some great and 
good men, that the devil can suggest thoughts to 
our minds only through the imagination. This is 
that faculty of the mind by which it forms ideas 
of things communicated to it through the senses. 
Thus, when you see, hear, feel, taste, or smell any 
thing, the image of the thing is impressed upon the 
mind by the imagination. It also brings to our 
recollection these images when they are not pres- 
ent. It is thought to be only by impressing these 
images upon the imagination, that he can operate 
upon our souls. Hence we may account for the 
strange manner in which our minds are led off 
from the contemplation of divine things by a sin- 
gular train of thought, introduced to the mind by 
the impression of some sensible object upon the 

* Abaddon signifies destroyer. 

t Rev. ix. 11 ; 1 Pet. v. 8 ; Rev. xii. 10 ; Matt, xviii. 34 ; 
John viii. 44. 



DEVICES OF SATAN. 101 

imagination. This object brings some other one 
like it to our recollection, and that again brings 
another, until we wander entirely from the subject 
before us, and find our minds lost in a maze of 
intellectual trifling. 

Satan adapts his temptations to our peculiar 
tempers and circumstances. In youth, he allures 
us by pleasure, and bright hopes of worldly pros- 
perity. In manhood, he seeks to bury up our 
hearts in the cares of life. In old age, he per- 
suades to the indulgence of self-will and obstinacy. 
In prosperity, he puffs up the heart with pride, and 
persuades to self-confidence and forgetfulness of 
God. In poverty and affliction, he excites feelings 
of discontent, distrust, and repining. If we are of 
a melancholy temperament, he seeks to sour our 
tempers, and promote habitual sullenness and de- 
spondency: If naturally cheerful, he prompts to 
the indulgence of levity. In private devotion, he 
stands between us and God, prevents us from real- 
izing his presence, and seeks to distract our minds, 
and drive us from the throne of grace. In public 
worship, he disturbs our minds by wandering 
thoughts and foolish imaginations. When we 
have enjoyed any happy manifestations of God's 
presence, any precious tokens of his love, then he 
stirs up the pride of our hearts, and leads us to 
trust in our own goodness, and forget the Rock of 
our salvation. Even our deepest humiliations he 
makes the occasion of spiritual pride. Thus we 
fall into darkness, and thrust ourselves through 



102 COUNTERFEIT GRACES. 

with many sorrows. If we have performed any- 
extraordinary acts of self-denial, or of Christian 
beneficence, he stirs up in our hearts a vainglori- 
ous spirit. If we have overcome any of the cor- 
ruptions of our hearts, or any temptation, he excites 
a secret feeling of self-satisfaction and self-compla- 
cency. He puts on the mask of religion. Often, 
during the solemn hours of public worship, he be- 
guiles our hearts with some scheme for doing good ; 
taking care, however, that self be uppermost in it. 
When we are in a bad frame, he stirs up the unholy 
tempers of our hearts, and leads us to indulge in 
peevishness, moroseness, harshness, and anger, or 
in levity and unseemly mirth. 

There is no Christian grace which Satan cannot 
counterfeit. He cares not how much religious 
feeling we have, or how many good deeds we 
perform, if he can but keep impure and selfish 
motives at the bottom. There is great danger, 
therefore, in trusting to impulses, or sudden im- 
pressions of any kind. Such impressions may he 
from the Spirit of God ; but they may also be from 
Satan. The fact that your religious feelings are 
not produced by yourself, but that they arise in 
your mind in a manner for which you cannot ac- 
count, is no evidence, either that they come from 
the Spirit of God, or that they do not. There are 
many false spirits, which are very busy with peo- 
ple's hearts. As before remarked, Satan sometimes 
appears to us like an angel of light. He is often 
the author of false comforts and joys, very much 



FALSE PEACE. 103 

like those produced by the Holy Spirit. We are 
therefore directed to " try the spirits, whether they 
be of God." Nor is it certain that religious feel- 
ings are holy and spiritual because they come with 
texts of Scripture, brought to the mind in a re- 
markable manner. If the feeling is produced by 
the truth contained in the scripture so brought to 
the mind, and is, in its nature, agreeable to the 
word of God, it may be a spiritual and holy affec- 
tion. But, if it arises from the application of the 
scripture to your own case, on account of its being 
so brought to your mind, you may be sure it is a 
delusion of the devil. He has power to bring 
scripture to your mind when he pleases ; and he 
can apply it with dexterity, as you see in his temp- 
tations of the blessed Saviour. Our own hearts 
are exceedingly deceitful ; and our indwelling cor- 
ruptions will gladly unite with him in bringing false 
peace and comfort to our souls. Satan, no doubt, 
often brings the most sweet and precious promises 
of God to the minds of those he wishes to deceive 
as to their own good estate. But we must be satis- 
fled that the promises belong to us, before we take 
them to ourselves. We have " a more sure word 
of prophecy," by which we are to try every im- 
pulse, feeling, and impression, produced upon our 
minds. Any thing which does not agree with the 
written word of God, does not come from him ; for 
he " cannot deny himself." 

Satan manages temptation with the greatest 
subtlety. He asks so little at first, that, unless 



104 THE CASTLE. 

our consciences are very tender, we do not suspect 
him. If he can persuade us to parley, he perhaps 
leaves us for a while, and returns again, with a 
fresh and more vigorous attack. He is exceedingly 
persevering ; and if he can persuade us to give place 
to him at all, he is sure to overcome us at last. • 

We are also liable to temptation from the world 
without, and from the corruptions of our own 
hearts within. " They that will be rich, fail into 
temptation and a snare." The riches, honors, 
pleasures, and fashions of this world are great 
enemies to serious piety. " Every man is tempt- 
ed, when he is drawn away of his own lusts, and 
enticed." Remaining corruption is the sorest evil 
that besets the Christian. The temptations of Sa- 
tan alone would be light, in comparison with the 
inward conflict he is compelled to maintain against 
the lusts of his own heart. But the devil makes 
use of both these sources of temptation to accom- 
plish his ends. The former he uses as outward 
enticements, and the latter act as traitors within. 
Thus you may generally find a secret alliance 
between the arch deceiver and the corruptions of 
your own heart. It is not sin to be tempted ; but 
it is sin to give place to temptation. "Neither 
give place to the devil." 

The heart is very properly compared to a castle 
or fort. Before conversion, it is in the possession 
of the great enemy of souls, who has fortified him- 
self there, and secured the allegiance of all our 
moral powers. But, when Jesus enters in, he 



WATCH. 105 

" binds the strong man armed," and takes posses- 
sion of the heart himself. Yet Satan, though in a 
measure bound, loses no opportunity to attempt 
regaining his lost dominion. Hence we are di- 
rected to " keep the heart with all diligence.' 1 '' 
Now we know how a castle, fort, or city, is kept 
in time of war. The first thing done is to set a 
watch, whose business is to keep constantly on the 
look out, this way and that way, to see that no 
enemy is approaching from without, and no traitor 
is lurking within. Hence we are so frequently 
exhorted to toatch. " Watch and pray, that ye 
enter not into temptation." " Take heed, watch 
and pray ; for ye know not when the time is." 
"And what I say unto you, I say unto all, Watch." 
"Watch ye, stand fast in the faith, quit you like 
men, be strong." " Continue in prayer, and watch 
in the same, with thanksgiving." " Praying al- 
ways, with all prayer and supplication in the Spirit, 
and watching thereunto with all perseverance." 
" Let us watch and be sober." " Watch, then, in 
all things.'''' " Watch unto prayer." " Blessed is 
he that luatcheth, and keepeth his garments, lest he 
walk naked, and they see his shame." " Set a 
watch, O Lord, before my mouth; keep the door 
of my lips." If we were in a house surrounded 
by a band of robbers, and especially if we knew 
there were persons in it who held a secret corre- 
spondence with them, we should be continually on 
our guard. Every moment we should be watching, 
both within and without. But such is the state of 



106 WATCHFULNESS. 

our hearts. Surely, no ordinary danger would 
have called forth from our Lord and his apostles 
such repeated warnings. We are directed to 
watch in all things. Keep a continual guard 
over your own heart, and over every word and 
action of your life. But there are particular sea- 
sons when we should set a double watch. 

1. We are directed to watch unto prayer. When 
you approach the mercy-seat, watch against a care- 
less spirit. Suffer not your mind to be drawn away 
by any thing, however good and important in itself, 
from the object before you. If the adversary can 
divert your mind, on the way to that consecrated 
place, he will be almost sure to drive you away 
from it without a blessing. 

2. We are required to watch not only imto, but 
in prayer. Satan is never more busy with Chris- 
tians than when he sees them on their knees. He 
well knows the power of prayer ; and this makes 
him tremble. 

" Satan trembles, when he sees 
The weakest saint upon his knees." 

You should, therefore, with the most untiring vigi- 
lance, watch in prayer against all wandering 
thoughts and distraction of mind. You will often 
experience, on such occasions, a sudden and vivid 
impression upon your mind, of something entirely 
foreign from what is before you. This is, no 
doubt, the temptation of Satan. If you are suffi- 
ciently upon your watch, you can banish it without 



WATCH THE TONGUE. 107 

diverting your thoughts or feelings from the subject 
of your prayer, and proceed as though nothing had 
happened. But, if the adversary succeeds in keep- 
ing these wild imaginations in view, so that you 
cannot proceed without distraction, turn and be- 
seech God to give you help against his wiles. You 
have the promise, that if you resist the devil, he 
will flee from you. These remarks apply both to 
secret prayer and public worship. 

3. We have need of special watchfulness, when 
we have experienced any comfortable manifesta- 
tions of God's presence. It is then that Satan 
tempts us to consider the conflict over, and relax 
our diligence. If we give way to him, we shall 
bring leanness upon our souls. 

4. We have need of double watchfulness, when 
gloom and despondency come over our souls ; for 
then the adversary seeks to stir up all the perverse 
passions of the heart. 

5. Watch, also, when you feel remarkably cheer- 
ful ; Satan will then, if possible, persuade you to 
indulge in levity, to the wounding of your soul, 
and the dishonor of religion. 

6. We have need of special watchfulness in 
prosperity, that we forget not God ; and in adver- 
sity, that we murmur not at his dealings with us. 

7. Set a watch over your tongue, especially in 
the presence of the unconverted. " The tongue is 
a fire, a world of iniquity." David says, " I will 
keep my mouth with a bridle, while the wicked is 

I do not mean that you should ever 



108 WATCH THE IMAGINATION. 

engage in any sinful conversation in the presence 
of Christians. I know some professors of religion 
will indulge in senseless garrulity among them- 
selves, and put on an air of seriousness and solem- 
nity before those whom they regard as unconverted. 
This they pretend to do for the honor of Christ. 
But Christ says, " Out of the abundance of the heart 
the mouth speaketh." God hates lip service. How- 
ever, in the company of sinners and formal profes- 
sors, we are peculiarly exposed to temptation, and 
have need, therefore, to set a double guard upon our 
lips. A single unguarded expression from a Chris- 
tian may do great injury to an unconverted soul. 

8. Watch over your heart, when engaged in 
doing good to others. It is then that Satan seeks 
to stir up pride and vainglory. 

9. Set a double watch over your easily besetting 
sin. " Let us lay aside every weight, and the. sin 
which doth so easily beset us." Most persons 
have some constitutional sin, which easily besets 
them. Satan takes the advantage of this infirmity, 
to bring us into difficulty. 

10. Finally, keep a constant watch over the im- 
agination. Since this is the medium through which 
temptation comes, never suffer your fancy to rove 
without control. If you mortify this faculty of the 
soul, it may be a great assistance to your devotion. 
But, if you let it run at random, you will be led 
captive by Satan at his will. Strive, then, after a 
sanctified imagination, that you may make every 
power of your soul subservient to the glory of God. 



CHAPTER VII. 



SELF-DENIAL, 



" If any man will come after me, let him deny himself, and take up 
his cross daily, and follow me." — Luke ix. 23. 

The duty of self-denial arises from the unnatural 
relation which sin has created between us and God. 
The first act of disobedience committed by man 
was a setting up of himself in opposition to God. 
It was a declaration that he would regard his own 
will in preference to the will of his Creator. Self 
became the supreme or chief object of his affections. 
And this is the case with all unregenerate persons. 
Their own happiness is the object of their highest 
wishes. They pursue their own selfish interests 
with their whole hearts. When any thing occurs, 
the first question which arises in their minds is, 
4i How will this affect me 1 " It is true, they may 
often exercise a kind of generosity towards others. 
But, if their motives were scanned, it would appear 
that self-gratification is at the bottom of it. The 
correctness of these assertions no one will doubt, 
who is acquainted with his own heart. All uncon- 
verted persons live for themselves. They see no 
higher object of action than the promotion of their 
own individual interests. The duty in question 



110 SELFISHNESS. 

consists in the denial of this disposition. And a 
moment's attention will show that nothing can be 
more reasonable. No individual has a right to 
attach to himself any more importance than prop- 
erly belongs to the station he occupies in the grand 
scale of being, of which God is the centre. It is 
by this station that his value is known. If he thinks 
himself of more consequence than the place he oc- 
cupies will give him, it leads him to seek a higher 
station. This is pride. It is setting up the wisdom 
of the creature in opposition to that of the Creator. 
This was probably the origin of the first act of dis- 
obedience. Satan thought himself entitled to a 
higher station in the scale of being than God gave 
him ; therefore he rebelled against the government 
of the Most High. This act of rebellion was noth- 
ing more than setting up his own selfish interests 
against the interests of the universe. And what 
would be the consequence, if this selfish principle 
were carried out in the material universe ? Take, 
for example, our own planetary system. If every 
planet should set up an interest separate from the 
whole, would they move on with such beautiful 
harmony ? No ; every one would seek to be a 
sun. They would all rush towards the common 
centre, and universal confusion would follow. God 
is the sun and centre of the moral universe ; and 
the setting up of private, individual interests as 
supreme objects of pursuit, if permitted to take 
their course, would produce the same general con- 
fusion. This it has done, so far as it has prevailed. 
Its tendency is to create a universal contention 



SELF-RENUNCIATION. Ill 

among inferior beings for the throne of the uni- 
verse, which belongs to God alone. But the 
interests of God, if 1 may be allowed the expres- 
sion, are identified with the highest good of his 
intelligent creation. Hence we see the perfect 
reasonableness of the first commandment, " Thou 
shalt have no other gods before me." There can 
be no selfishness in this ; because the best interests 
of the universe require it. But, by pursuing our 
own selfish interests as the chief good, we make a 
god of self. 

The religion of Jesus Christ strikes at the root of 
this selfish principle. The very first act of the 
new-born soul is a renunciation or giving up of 
self, — the surrender of the whole soul to God. 
The entire dedication which the Christian makes of 
himself, soul, body and property, to the Lord, im- 
plies that he will no longer live to himself, but to 
God. " Present your bodies, a living sacrifice, 
holy and acceptable unto God." " For none of us 
liveth to himself." " They which live, should not 
henceforth live- unto themselves, but unto him 
which died for them and rose again." " Whether 
therefore ye eat or drink, or ivhatsoever ye do, do 
all to the glory of God.'''' Self-denial is then an 
entire surrender of our own wills to the will of 
God. It is an adoption of the revealed will of God 
as the rule of duty ; and a steadfast, determined, 
and persevering denial of every selfish gratification 
which comes between us and duty. It is a seeking 
of the glory of God and the good of our fellow- 
creatures, as the highest object of pursuit. In 



112 SELF-DENIAL ESSENTIAL. 

short, it is to " love the Lord our God with all our 
heart, soul, might, mind, and strength, and our 
neighbor as ourselves." 

By carrying out this principle, in its application 
to our feelings and conduct, we learn the practical 
duty of self-denial. This is a very important mat- 
ter ; for the Scriptures most fully and clearly cut 
off all hope for such as are destitute of the true 
spirit of self-denial. Let us hear what our blessed 
Lord and Master says upon this subject : " He 
that loveth father or mother more than me, is not 
worthy of me ; and he that loveth son or daughter 
more than me, is not worthy of me." "If any 
man will come after me, let him deny himself, and 
take up his cross and follow me. For whosoever 
will save his life shall lose it ; and whosoever will 
lose his life for my sake shall find it." "If any 
man come to me, and hate not his father and 
mother, and wife and children, and brethren and 
sisters, yea, and his own life also, he cannot he my 
disciple." " He that loveth his life, shall lose it ; 
and he that hateth his life in this world shall keep 
it unto life eternal." " If thy right eye offend thee, 
[or cause thee to offend,] pluck it out and cast it 
from thee." We must follow Christ. Here we are 
taught that, unless we put away self-seeking, and 
willingly surrender the dearest objects of our affec- 
tions on earth, yea, and our own lives also, if need 
be, we have no claim to the character of disciples 
of Christ. The glory of God and the general good 
must be our ruling principle of action ; and we 
must not gratify ourselves, in opposition to the 



FOLLOW CHRIST. 113 

will of God or the interest of our fellow-beings. 
Every action must be brought to this test. Here is 
heart work, and life work. Self must be denied in 
all our spiritual feelings, and in all our devotions, 
or they will be abominable in the sight of God. 
Here is work for self-examination. Every exer- 
cise of our minds should be tried by this standard. 
Again, we must deny self in all our conduct. And 
here we have the examples of many holy men, re- 
corded in Scripture, with a host of martyrs and 
missionaries, but especially of our Lord himself, 
to show what influence the true spirit of self-denial 
exerts upon the Christian life. In the passage 
quoted above, our Lord expressly declares that, in 
order to be his disciples, we must follow him. And 
how can this be done, but by imitating his exam- 
ple ? He was willing to make sacrifices for the 
good of others. Fie led a life of toil, hardship, 
and suffering, and gave up Ms own life, to save 
sinners. His immediate disciples did the same. 
They submitted to ignominy, reproach, suffering, 
and death itself, for the sake of promoting the 
glory of God, in the salvation of men. Cultivate, 
then, this spirit. Prefer the glory of God to every 
thing else. Prefer the general good to your own 
private interest. Be willing to make personal 
sacrifices for the benefit of others. Carry this 
principle out in all your intercourse with others, 
and it will greatly increase your usefulness. It 
will also really promote your own interest and 
happiness. Nothing renders a person more ami- 
8 



114 SELF-DENIAL NOT OUTWARD. 

able and lovely in the sight of others than disin- 
terested benevolence. Think no sacrifice too 
great to make, no hardship too painful to endure, 
if you can be the means of benefiting perishing 
souls. Remember, it was for this that Jesus gave 
up his life ; and he requires you to be ready to 
give up every thing you have, and even life itself, 
if the same cause shall require it. 

But let me caution you against placing self-denial 
chiefly in outward things. We are not required to 
relinquish any of the comforts and enjoyments of 
this life, except when they come in competition 
with our duty to God and our fellow-creatures. 
" Every creature of God is good, and nothing to be 
refused, if it be received with thanksgiving;" and 
godliness has the promise of this life as well as of 
that which is to come. The religion of some peo- 
ple seems to consist chiefly in denying themselves 
of lawful enjoyments ; and you will find them very 
severe and censorious towards others, for partaking 
freely and thankfully of the bounties of God's 
providence. This, however, is but a species of 
self-righteous mockery, characterized by Paul as a 
voluntary humility. Instead of being self-denial, it 
is the gratification of self in maintaining an ap- 
pearance of external sanctity. It may, however, be 
not only proper, but obligatory upon us, to sacrifice 
these lawful enjoyments when we may thereby 
promote the interests of Christ's kingdom, which 
requires the exercise of a self-sacrificing spirit. 



CHAPTER VIII. 

PUBLIC AND SOCIAL WORSHIP SABBATH EM- 
PLOYMENTS. 

" Not forsaking the assembling of ourselves together." — Heb. x. 25„ 
" It is lawful to do well on the Sabbath days." — Matt. xii. 12. 
" Call the Sabbath a delight, the holy of the Lord, honorable : * * 
honor him, not doing thine own ways, nor finding thine own pleas- 
ure, nor speaking thine own words." — Isa. Iviii. 13. 

The duty of public worship is clearly taught in 
the Holy Scriptures : 1. From the appointment of 
one day in seven, to be set apart exclusively for the 
service of God, we may argue the propriety of as- 
sembling together, to acknowledge and worship 
him in a social capacity. God has made us social 
beings ; and all the institutions of his appointment 
contemplate us as such. The public worship of 
the Sabbath is preeminently calculated to culti- 
vate the social principle of our nature. It brings 
people of the same community regularly together, 
every week, for the same general purpose. In the 
house of God all meet upon a level. 

2. If we look forward from the institution of the 
Sabbath to the organization of the Jewish church, 
we find that God did actually establish a regular 
system of public worship. An order of men was 



116 DUTY OF PUBLIC WORSHIP. 

instituted, whose special business was to conduct 
the public worship of God. After the return of the 
Jews from captivity, social meetings, held every 
Sabbath, for public religious worship, became com- 
mon all over the land. They were called syna- 
gogues* Although we have no particular account 
of the divine origin of these assemblies, yet they 
were sanctioned by the presence of Christ, who 
often took part in the public exercises. 

Under the gospel dispensation, the plan of syna- 
gogue worship is continued, with such modifica- 
tions as suit it to the clearer and more complete 
developement of God's gracious designs towards 
sinful men. A. new order of men has been insti- 
tuted, to conduct public worship and teach the 
people. As religion consists very, much in the 
exercise of holy affections, God has appointed the 
preaching of the word as a suitable means for 
stirring up these affections. Our desires are called 
forth, our love excited, our delight increased, and 
our zeal inflamed, by a faithful, earnest, and feel- 
ing representation of the most common and familiar 
truths of the Bible from the pulpit. It is evident, 
then, that the private reading of the best books, 
though highly useful, cannot answer the end and 
design of public worship. 

3. The duty of public worship may be inferred 
from the fitness and propriety of a public acknowl- 

* The term synagogue was applied both to the place of 
meeting and to the congregation assembling for public wor- 
ship, as the term church is now used. 



EXAMPLES OF HOLY MEN. 117 

edgement of God by a community, in their social 
capacity. 

4. This duty is enforced by the example of holy 
men of old, but especially of Christ and his apos- 
tles. David took great delight in the public wor- 
ship of God's house. " My soul thirsteth for thee ; 
my flesh longeth for thee in a dry and thirsty land, 
where no water is, to see thy power and glory, so 
as I have seen thee in the sanctuary.'''' " I went 
into the sanctuary of God ; then understood I their 
end." " Lord, I have loved the habitation of thy 
house, and the place where thine honor dwelleth." 
" I went with them to the house of God, with the 
voice of joy and praise, with a multitude that kept 
holy day." " We took sweet counsel together 
and walked to the house of God in company.'''' " I 
will dwell in the house of the Lord forever." 
" One thing have I desired of the Lord, that will I 
seek after ; that I may dwell in the house of the 
Lord all the days of my life, to behold the beauty 
of the Lord, and to inquire in his temple." Such 
were the feelings of the man who has expressed, in 
strains of sweetest melody, the experience of 
Christians in all ages. Delight in the worship of 
God's house may be regarded as one of the tokens 
of the new birth. If you are destitute of this feel- 
ing, you have reason to form sad conclusions 
respecting the foundation of your hopes. But the 
example of Jesus is very clear on this point. 
" And he came to Nazareth, where he had been 
brought up, and, as his custom was, he went into 



118 EXAMPLE OF CHRIST. 



the synagogue on the Sabbath day, and stood up 
for to read." From this it appears that Jesus 
even before entering upon his ministry, was in the 
habit of attending regularly upon the public wor- 
ship of God in the synagogue of Nazareth, where 
he had been brought up. This was the first time 
he had been there after the commencement of his 
ministry yet he went into the synagogue on the 
Sabbath day, as his custom was ; evidently showing 
that he had always been in the habit of doing so. 
Again, after the crucifixion of our Lord, we find 
the disciples regularly assembling together upon 
the first day of the week, which is the Christian 
Sabbath. And Jesus himself honored these assem- 
blies by his presence, after his resurrection. That 
this practice continued to be observed by the 
churches founded by the apostles, is evident from 
the frequent allusions to it in the Acts and in the 
writings of Paul. Paul preached at Macedonia, 
upon the first day of the week, when the disciples 
came together to break bread. In the sixteenth 
chapter of his first Epistle to the Corinthians he 
gives directions for taking up collections for the 
poor saints on the first day of the week, which 
evidently means the time when they were in the 
habit of meeting for public worship ; and, in the 
eleventh chapter of the same Epistle, he tells them 
how to regulate their conduct when they " come 
together in the church." Again, he exhorts the 
Hebrews " not to forsake the assembling of them- 
selves together." From all these passages I think 



: 



CONCLUSIONS. 119 

the inference is plain, that, under the direction of 
the apostles, the public worship of God upon the 
Sabbath was observed in the primitive churches. 
And this is confirmed by the fact that the same 
practice has since been uniformly observed by the 
church in all ages. 

From the foregoing arguments I draw the fol- 
lowing conclusions : 1. It is the imperative duty 
of every person to attend regularly upon the pub- 
lic worship of God, unless prevented by circum- 
stances beyond his control. God has appointed 
public worship, consisting of devotional exercises 
and the preaching of his word, as the principal 
means of grace, for edifying his people, and bring- 
ing lost sinners to himself. We cannot, therefore, 
excuse ourselves for not waiting upon these means ; 
nor can we expect the blessing of God upon any 
others which we may substitute in their place. 

2. This duty remains the same, even under the 
ministry of a cold and formal pastor, provided he 
preaches the essential doctrines of the gospel. If 
he denies any of these, his church becomes the 
synagogue of Satan, and therefore no place for the 
child of God. This conclusion is drawn from the 
practice of Christ himself. He attended habitually 
upon the regularly constituted public worship of 
the Jews, although there appears to have been 
scarce any signs of spiritual worship among them. 
The Scriptures were read — the truth was declared ; 
yet all was cold formality — a mere shell of outside 
worship. 



120 SIN OF NEGLECTING PUBLIC WORSHIP. 

3. No person who neglects public worship upon 
the Sabbath, when it is in his power to attend, can 
expect a blessing upon his soul. When preaching 
is of an ordinary character, and not very full of 
instruction, or when the manner of the preacher is 
disagreeable, people are frequently tempted to 
think they can improve their time better at home, 
in reading, meditation, and prayer. But this is a 
very great mistake, unless they can spend the 
Sabbath profitably without the presence of God. 
If, as I think I have already shown, it is the duty 
of every one to attend upon the regularly instituted 
public worship of the Sabbath, when we neglect it 
we are out of the way of duty. And God will 
never bless us in the neglect of any positive duty, 
even if our whole time be spent upon our knees. 
Remember, this is the condition of the promise : 
" If ye abide in me, and my words abide in you^ 
ye shall ask what ye will, and it shall be done unto 
you." When, therefore, we are living in sin, or 
in the neglect of duty, (which is the same thing,) 
God will not hear our prayers. " If I regard ini- 
quity in my heart," says the Psalmist, " the Lord 
will not hear me." Again, it is the regular minis- 
tration of his word in the sanctuary that God most 
eminently blesses for the growth of Christians and 
the conversion of sinners. And when the appoint- 
ed means of grace are slighted, can any one ex- 
pect the blessing of God ? Will he bless the 
means which you have devised, and preferred to 
those of his own appointment? Do not, then, 



ITCHING EARS. 121 

neglect the habitual and regular attendance upon 
the public worship of God whenever there is a 
properly conducted assembly of orthodox Chris- 
tians within your reach. I would not dare neglect 
this, even if the reading of a sermon were substi- 
tuted for preaching. 

Having, as I think, proved the obligation to at- 
tend public worship, I will now notice a few par- 
ticulars respecting the performance of the duty. 

1. Attend on the stated ministrations of your 
pastor. If there is more than one church profess- 
ing your own sentiments in the place where you 
reside, select the pastor who is most spiritual, and 
will give you the best instruction. But, when you 
have made this selection, consider yourself bound 
to wait on his ministry. Do not indulge yourself 
in going from place to place to hear this and that 
minister. This will give you " itching ears" and 
cultivate a love of novelty, and a critical mode of 
hearing, very unfavorable to the practical applica- 
tion of the truth to your own soul. If you wish to 
obtain complete views of truth, if you wish your 
soul to thrive, attend, as far as possible, upon every 
appointment of your pastor. Every minister has 
some plan. He adapts his preaching to the pecu- 
liar state of his own people, and frequently pur- 
sues a chain of subjects in succession, so as to 
present a complete view of the great doctrines of 
the Bible. Whenever you absent yourself you 
break this chain, and lose much of your interest 
and profit in his preaching. I do not say but on 



122 PUNCTUALITY. 

special occasions, when some subject of more than 
usual importance is to be presented at another 
place, it may be proper for you to leave your own 
church. But, in general, the frequent assistance 
which most pastors receive from strangers will 
furnish as great variety as you will find profitable. 

2. Be punctual in attending at the stated hour 
of public worship. This, though of great impor- 
tance, is sadly neglected by most congregations. 
Punctuality is so necessary in matters of business 
that a man is hardly considered honest when he 
fails to meet his friend at the hour of engagement. 
And why should it be thought of less consequence 
to be exact and punctual in our engagements with 
God than with man ? The person who enters the 
house of God after the service has commenced, 
greatly embarrasses the preacher, and disturbs the 
devotions of others. Besides, he shows great want 
of reverence for the sacredness of the place, time, 
and employment. " God is greatly to be feared 
in the assembly of his saints, and to be had in 
reverence of all them that are about him." Al- 
ways calculate to be seated in the sanctuary a few 
minutes before the time appointed for the com- 
mencement of worship. As precious as time is, it 
would be much better to lose a few moments, than 
to do so much injury. But this time need not be 
lost. You require a little time, after entering the 
house of God, to settle your mind, and to lift your 
soul in silent prayer to God for his blessing. 

3. Several things are necessary to be observed, 



THE HOUSE OF GOD. 123 

in order to wait upon God, in the sanctuary, in a 
proper manner : (1.) Go to the house of God with 
a 'preparation of heart. First visit your closet, and 
implore the influences of the Holy Spirit, to pre- 
pare your heart for the reception of the truth, and 
to bless it to your own soul and the souls of others; 
and, if possible, go immediately from your closet 
to the house of worship. On the way, shut out all 
thoughts except such as are calculated to inspire 
devotional feelings ; and, if in company, avoid 
conversation. Whatever may be the nature of 
such conversation, it will be very likely to produce 
a train of thought which will distract and disturb 
your mind during public worship. (2.) When you 
approach the house of worship remember that the 
Lord is there in a peculiar manner. He has 
promised to be where two or three shall meet in 
his name. It is in the assembly of his saints that 
he makes known the power of his Spirit. As you 
enter his house endeavor to realize the solemnity 
of his presence, and walk softly before him. 
Avoid carelessness of demeanor, and let your de- 
portment indicate the reverence due to the place 
where " God's honor dwelleth." " Keep thy foot 
when thou goest to the house of God." But, above 
all, avoid that indecent practice of whispering and 
conversation in the house of God. Before service 
commences, it unfits the mind for the solemn em- 
ployments in which you are about to engage. 
After the congregation is dismissed, it dissipates 
the impression received. When seated in the 



124 SPIRITUAL WORSHIP. 



;hat 



place of worship, set a watch over the senses, that 
your eyes and ears may not cause your mind 
wander upon forbidden objects. There is great 
danger that the attraction of persons, characters, 
and dress, may dissipate every serious thought with 
which you entered the sanctuary. By this means, 
you will lose the benefit of the means of grace, 
and bring leanness upon your soul. Again, set a 
watch over your imagination. This is a time when 
Satan is particularly busy in diverting the fancy ; 
and, unless you are doubly watchful, he will lead 
away your mind by some phantom of the imagina- 
tion, before you are aware of it. Keep these 
avenues of temptation guarded, and seek to bring 
yourself into a prayerful frame of mind, that you 
may be suitably affected by the various exercises 
of public worship. 

4. Unite in spirit with the devotional part of the 
service. " God is a Spirit ; and they that worship 
him must worship in spirit and in truth." Be par- 
ticularly careful that you do not mock God in 
singing. This part of worship, I fear, is too often 
performed in a heartless manner. Try to sing 
with the spirit, as well as the understanding. 
And whenever you come to any thing in the 
language of the psalm or hymn which you cannot 
adopt as your own, omit it. If you sing before 
him what you do not feel, you lie to him in your 
heart. And you know, by the terrible example of 
Ananias and Sapphira, how God regards this sin. 
In prayer, strive to follow, in your heart, the words 



HEARING. 125 

of the person who leads, applying the several parts 
of the prayer to yourself in particular, when they 
suit your case, and yet bearing in mind the various 
subjects of petition, which relate to the congrega- 
tion and the world. In all the exercises of pub- 
lic worship, labor and strive against wandering 
thoughts. This is the time when Satan will beset 
you with all his fury. Now you must be well 
armed, and fight manfully. Be not discouraged, 
though you may be -many times foiled. If you 
persevere in the strength of Jesus, you will come 
off conqueror at last. 

5. " Take heed how you hear." (1.) Consider 
the speaker as the ambassador of Christ, sent with 
a message from God to yourself. For such truly 
is every evangelical minister of Christ. (2.) Dili- 
gently compare the doctrines which you hear from 
the pulpit with the Holy Scriptures, and receive 
nothing which does not agree with them. The 
figure used in the passage referred to (2 Cor. v. 
20) is borrowed from the practice of one govern- 
ment sending a person on a particular errand to 
another. The analogy in this case, however, does 
not hold good throughout. It is like a sovereign 
sending an ambassador to persuade rebels against 
his government to submit to him and accept of 
pardon. But, in such a case, it would be possible, 
either for some person, who was not sent, to de- 
liver a false message in the name of the king, or 
for one, who was really sent, to deliver a different 
message from the one sent by him. So it is in 



126 FAULT-FINDING. 

relation to preachers of the gospel. There are 
many whom Christ has never sent, who are 
spreading abroad lies over the land ; and there 
are others, really sent by Christ, who have, in 
some respects, misapprehended their instructions, 
and therefore do not deliver his message just as he 
has directed. But our blessed Lord, foreseeing 
this, has wisely and kindly given us a check look, 
by which we may discover whether those who 
speak in his name tell the truth. Hence we are 
commanded to " search the Scriptures," and to 
" try the spirits, whether they be of God." And 
the Bereans were commended as more noble, be- 
cause they searched the Scriptures daily, to know 
whether the things preached by the apostles were 
so. If, then, they were applauded for trying the 
preaching of the apostles by the word of God, 
surely we may try the preaching of uninspired 
men by the same standard. (3.) Beware of a 
fault-finding spirit. There are some persons who 
indulge such a habit of finding fault with preaching 
that they never receive much benefit from it. 
Either the matter of the sermon, the apparent 
feeling of the preacher, or his style and manner of 
delivery, does not suit them, and therefore they 
throw away all the good they might have obtained 
from his discourse. Remember that preachers of 
the gospel are but men. So weak are they, that 
the apostle compares them to " earthen vessels." 
Do not, then, expect perfection. Bear with their 
infirmities. Receive their instructions as the bread 






SELF-APPLICATION. 127 

which your heavenly Father has provided for the 
nourishment of your soul. Do not ungratefully 
spurn it from you. What would you think to see 
a child throwing away the bread his mother gives 
him because it does not suit his capricious appe- 
tite ? Surely, you would say he did not deserve 
to have any. But, if your minister is cold and 
formal, and does not exhibit the truth in a clear, 
pointed, and forcible manner to the conscience, 
mourn over the matter in secret, before God. 
You will do no good by making it a subject of 
common conversation. It will lead to the indul- 
gence of a censorious spirit, to the injury of your 
own soul and the wounding of the cause of Christ. 
If you speak of it at all, let it be in a spirit of 
tender concern for the welfare of Zion, to some 
pious friends, who will unite with you in praying 
for your pastor. You recollect the conversion of 
Dr. West,* in answer to the prayers of two pious 
females. So you may be instrumental in reviving 
the heart of your pastor. (4.) Hear with self- 
application. From almost any passage in the 
Bible the Christian may draw a practical lesson 
for himself. Some truths may not be immediately 
applicable to your present circumstances, but they 
are, nevertheless, calculated to affect your heart. 
Even a sermon addressed exclusively to impeni- 
tent sinners is calculated to rouse up the most 
intense feelings of the Christian's soul. It reminds 

* See page 81. 



128 SELF-APPLICATION. 

him of the exceeding wickedness of his past life ; 
it shows him what an awful gulf he has escaped ; 
it leads him to mourn over his ingratitude ; and it 
calls forth his prayers and tears in behalf of the 
perishing. Strive to bring home the truth, so far 
as it is applicable to yourself, in the most searching 
manner. Examine your own heart diligently, that 
you lose nothing which belongs to you. (5.) Do 
not hear for others. Let every one make his own 
application of the truth. Many persons are so 
intent on finding garments for others that they lose 
their own. (6.) Hear with a prayerful frame of 
mind. If any part of the discourse is intended for 
professors of religion, let your heart continually 
ascend to God for the Holy Spirit to apply it to 
your own heart, and to the heart of every Christian 
present. If any part of it is designed for impeni- 
tent persons, let your soul put forth an agony of 
prayer, that it may be blessed for their conversion. 
(7.) Rememoer and practise what you hear. We 
are exhorted to give earnest heed to the things 
which we have heard, lest at any time we should 
let them slip. James tells us, " If any be a hearer 
of the word, and not a doer, he is like unto a man 
beholding his natural face in the glass ; for he be- 
holdeth himself, and goeth his way, and straight- 
way forgetteth what manner of man he was." 
Alas, how many thus hear ! But, in regard to 
them, our Saviour likens them to a man that built 
his house upon the sand, which, when the storm 
came, was swept away with a terrible destruction. 



PRAYER-MEETINGS. 129 

How many, who have paid a decent respect to the 
worship of God, without practising the self-denying 
duties inculcated in his word, will find their foun- 
dation swept from under them in the terrible storm 
which is at hand, none can tell. Let us see to it 
that we are not among the many who will say, in 
that day, " Lord, Lord," without having obeyed 
his word ; that he should say to us, " Depart from 
me, ye that work iniquity." 

Intimately connected with public worship are 
social meetings for prayer. We have examples of 
these in the primitive church. The disciples held 
a ten days' prayer-meeting, before the wonderful 
outpouring of the Holy Spirit on the day of Pente- 
cost. When the apostles returned from before the 
council, they held a prayer-meeting, and the place 
was shaken where they were assembled. When 
Peter was imprisoned, the church held a prayer- 
meeting in the night, and an angel delivered him 
out of the prison. We read of a place by the 
river side, where prayer was " wont to be made." 
And at Miletus, Paul held a most precious prayer- 
meeting with the elders of the church of Ephesus, 
These meetings have been maintained among 
evangelical Christians in every age. They are 
the life of the church. They are the mainspring 
of human agency in all revivals of religion. With- 
out a spirit of prayer, sufficient to bring God's 
people together in this way, I see not how vital 
piety can exist in a church. The feelings of a 
lively Christian will lead him to the place of 
9 



130 PRAYER-MEETINGS. 

prayer. But it will not do to follow our feelings 
at all times, because they are variable. Be gov- 
erned in every thing by religious principle. If 
there are prayer-meetings in the place where you 
reside, make it a matter of conscience to attend 
them. Let no slight excuse keep you from the 
house of prayer. Especially, never let company 
prevent your attendance upon these meetings. 
There is a time for visiting ; but to prefer the 
company of mortals to that of the living God, is 
most unwise ; and if but two or three are really 
met for the purpose of holding communion with 
Christ, they have his promise that he will be with 
them. In relation to punctuality, preparation, 
watchfulness, &c. the remarks already made in 
relation to public worship apply with equal force to 
social prayer-meetings. 

But, in addition to the ordinary prayer-meetings, 
I would recommend to you always to attend a 
meeting for prayer composed exclusively of per- 
sons of your own sex. Female prayer-meetings 
have often been blessed to the reviving of God's 
work ; and if, by the grace of God, you are en- 
abled to offer up the prayer of faith, your influence 
may thus be felt to the remotest parts of the earth. 

In relation to the duties of that portion of the 
holy Sabbath not employed in public worship, it 
naturally divides itself into two parts : 

I. The duty we owe to the souls of others. We are 
bound to follow the example of Christ, so far as it is 
applicable to the station we hold in his kingdom. If 



THE SABBATH SCHOOL. 331 

we examine his life, we shall find that the love of 
souls was every where predominant. It was for 
this that he condescended to be made flesh, and 
dwell among us ; it was for this that he labored 
and toiled ; for this he suffered, bled, and died. 
If we can, in any manner, be instrumental in 
saving souls, the love of Christ must constrain us to 
do what we can. If we have not his Spirit, we are 
none of his. No one, with the love of Jesus burn- 
ing in his breast, can look upon those around him 
who are living in careless security in, their sins> 
without feeling anxious to do something for their 
salvation. The Sabbath school opens a wide field 
of usefulness.. Here every Christian, male and 
female, may become the pastor of a little flock. 
Such, truly, is the relation between a Sabbath 
school teacher and his class. He is appointed to 
watch for their souls. This is no ordinary office. 
It is one of high responsibility. The Sabbath 
school teacher becomes an ambassador of Christ to 
the little flock entrusted to his care. Every one of 
their souls is worth more than the world ; and the 
object of the Sabbath school is their conversion and 
preparation for usefulness in the church of Christ. 
To this end, three things are indispensable : 

1. That the scholars should have a clear and dis- 
tinct knowledge of those great though simple truths 
of God's word which teach them their lost and 
ruined condition by nature, and the way of salva- 
tion revealed in the gospel. Without this, I know 
not how they can become the subjects of renewing 



132 WHAT IS TO BE DONE. 

grace, for this work is carried on in the heart, 
through the instrumentality of God's word. These 
truths must, therefore, be so illustrated, simplified, 
and brought down to their capacities, that they will 
see their application to themselves, and learn from 
them their own immediate duty. 

2. That this great end may be accomplished, it 
is necessary that the Holy Spirit should apply the 
truth to their consciences, and incline them to em- 
brace it. For even young sinners are so depraved, 
that they will not listen to the most tender and 
melting invitations of God's word, nor accept the 
offers of mercy and salvation in the gospel, until 
their dispositions are changed by the power of the 
Holy Ghost. 

3. To prepare them to become laborers in the 
vineyard of the Lord, it is not only necessary that 
they should be converted, but that they should grow 
in grace, and in the knowledge of our Lord Jesus 
Christ. I have already shown what an intimate 
connection there is between high spiritual attain- 
ments and eminent usefulness, and between a 
knowledge of truth and the work of sanctifi cation 
in the heart. But energy of mind, and habits of 
deep thought and close study, are of great impor- 
tance, as talents to be employed in the service of 
God. These must also be cultivated in the Sabbath 
school. 

Let it, then, become a subject of anxious inquiry, 
how you may be instrumental in promoting these 
several objects, so necessary to the great end you 



PREPARATION. 133 

have in view. In this matter, the following direc- 
tions may be of service to you : 

(1.) Labor to obtain a clear, full, and discrimi- 
nating view of gospel truth yourself This is in- 
dispensable, if you would impress the same upon 
the minds of others. If your general views of 
truth are obscure, indefinite, and unsatisfactory to 
yourself, your instructions will be of the same 
character. 

(2.) Study to become skilful in the sacred art of 
communicating divine truth to the minds of chil- 
dren. Little as this may be esteemed, it is one of 
the most valuable talents you can possess. I know 
of no other which females can so profitably em- 
ploy in the service of Christ. On this subject I 
will offer the following suggestions : 

[1.] Study the juvenile mind; endeavor to un- 
derstand the philosophical principles of its early 
developement, and reduce them to practice. Be 
familiar with children. Become acquainted with 
their language and modes of thinking, and strive 
to adapt yourself to their capacities. 

[2.] Use such helps as you can obtain. There 
are many useful works on the subject of education, 
some of which are especially designed for Sabbath 
school teachers. Study them with diligence ; 
treasure up all useful hints, and apply them in 
practice. 

[3.] Aim at drawing out the minds of the chil- 
dren, and teaching them to study, and think with 
clearness and precision, for themselves. There is 



134 CATECHISING. DEPENDENCE. 






a great difference between conversing with chil 
dren and talking to them. By the former, you call 
their minds into exercise, and get. hold of their feel- 
ings. Thus you will secure their attention. But 
the latter will be much less likely to interest them ; 
for, being the recipients of thought, instead of 
thinking for themselves they participate less in the 
exercise. By engaging them in conversation, and 
leading that conversation in the investigation of 
truth, you teach them to think. 

If we simply explain to a child the meaning of 
a passage of Scripture, the whole benefit lies in 
the instruction he receives at the time. But, if we 
show him practically how to ascertain the meaning 
himself, and bring him under the mental discipline 
which it requires, we give him a kind of key to 
unlock the meaning of other passages. By an 
ingenious mode of catechising, children's minds 
may be led to perceive and understand almost any 
truth, much more distinctly and clearly than by 
any direct explanation which a teacher can make. 
By catechising I do not mean the repeating of 
catechisms, but the calling out of their minds upon 
any Scripture truth that may be before them, by a 
series of simple questions, leading them to see the 
truth as though they had discovered it themselves. 

Remember that you are dependent upon the 
Holy Spirit for the proper direction of the powers 
of your mind. Pray, then, for clearness of per- 
ception and discrimination of judgment, that you 
may understand the truth ; and for skill to com- 






PERSONAL APPLICATION. 135 

municate it to your class. Study every Sabbath 
school lesson in your closet, with these ends in 
view. Persevere in your efforts till you become 
mistress of the art of teaching. 

(3.) Let your own heart he affected with the truth 
you are endeavoring to teach. Upon this, so far as 
your instrumentality is concerned, greatly depends 
your success. Unless you feel the force of the 
truth yourself, it will be very difficult for you to 
convince your scholars that you are in earnest. 
While preparing the lesson in your closet, endeavor 
to obtain a realizing sense of the personal interest 
which you and your class have in the subject you 
are contemplating. See what bearing it has upon 
their eternal destiny as well as your own, and 
pray for the Holy Spirit to impress it powerfully 
upon your heart. Always, if possible, spend a 
little season in your closet, as an immediate prep- 
aration for the duties of the Sabbath school. Get 
your heart refreshed, in view of the practical truth 
contained in the lesson, and go before your class 
deeply impressed with its solemn import. 

(4.) Make a personal application of the practical 
truths contained in the lesson, and embrace fre- 
quent opportunities of conversing separately and 
privately with every one of your scholars in regard 
to their religious feelings. If they give no evi- 
dence of piety, explain to them t+he duty of imme- 
diate repentance and submission to God, and urge 
them to perform it without delay. Do this under 
the solemn impression that it may he your last op- 



136 SEEK THE BLESSING OF GOD. 

portunity, and that you will soon meet them at the 
judgment-seat of Christ. 

If you have reason to believe their hearts have 
been renewed, show them the importance of holy 
living. Urge upon them the duties of watchful- 
ness, self-examination, studying the Scriptures, and 
prayer. Show them also the necessity of carrying 
out their religion into every action of their lives. 
Show them that the design of religion is to make 
them better, to give them better dispositions, to keep 
them humble, and make them more amiable, obe- 
dient, and dutiful in every thing. Teach them 
also the great importance of improving their minds 
while young, to fit them for the service of Christ. 
You may have before you some future Harriet 
Newell, or Mrs. Judson, who may willingly sur- 
render all the comforts of this life to carry the glad 
tidings of salvation to the benighted heathen. 

(5.) Be earnest and importunate for the Holy 
Spirit to Mess your labors. Without this, all your 
efforts will be in vain. Feel continually that you 
are but an instrument in the hand of God, and that 
all your success must depend upon him. Yet he 
has promised to give his Holy Spirit to them that 
ask him. Let no day pass without presenting be- 
fore the throne of grace every individual of your 
class, rehearsing, as particularly as possible, the 
peculiar circumstances and feelings of each. Visit 
them as often as you can, and, if possible, persuade 
them to meet with you once a week for prayer. 
But make no effort in your own strength. Search 



PRIVATE SABBATH DUTIES. 137 

well your motives, and see that self-seeking has no 
place in your heart. If you seek the conversion of 
your class, that you may be honored as the instru- 
ment, you will be disappointed. God must be glo- 
rified in all things. 

II. There are also duties that we owe to God in 
private, which ought to occupy a portion of the 
holy Sabbath. In the present age, when so much 
of the Lord's day is spent in attendance upon pub- 
lic worship and the Sabbath school, there is danger 
that secret communion with God will be neglected ; 
and thus, like the tree with a worm at its root, the 
soul will wither under the genial rain and sunshine 
of the gospel. With a few practical directions on 
this point, I shall close this chapter. 

1. Spend as large a portion as possible of the 
intervals of public duties in your closet. The time 
thus spent should be employed principally in the 
devotional reading of the Holy Scriptures ; medita- 
tion, for the purpose of getting your own heart 
affected with divine truth ; self-examination ; and 
prayer. If you have very much time to spend in 
this way, you may employ a part of it in reading 
some devotional book ; but I think our reading, on 
the Sabbath, should be principally confined to the 
Scriptures. But prayer should be frequent, and 
mingled with every thing. 

2. Spend no part of the Lord^s day in seeking 
your own ease or pleasure. We are required to 
turn away our feet from finding our own pleasure 
on God's holy day. All our time is the Lord's ; 



138 WATCH OVER YOUR THOUGHTS. 

but the Sabbath is his in a peculiar manner. On 
other days of the week he allows us to do our own 
work ; but on this day we must do his work only. 
There is no room, then, for the indulgence of idle- 
ness, indolence, or sloth, upon the Sabbath. The 
duties of this holy day are such as to require the 
active and vigorous exercise of all our faculties. 
That you may not, then, be tempted to indulge in 
sloth, use every means in your power to promote 
a lively state of your bodily energies. Make all 
your preparations on the afternoon of Saturday. 
Spend a portion of the evening in devotional exer- 
cises, for the purpose of banishing the world from 
your mind, and bringing it into a heavenly frame, 
and retire to rest at an early hour. By this means, 
your animal powers will be refreshed, and you will 
be prepared early to meet the Lord, on the ap- 
proach of his holy morning. 

3. Watch over your thoughts. The Sabbath is 
a season when Satan is exceedingly busy in divert- 
ing our thoughts from holy things. Evil thoughts 
also proceed from our own depraved hearts. But 
the Lord's day is as really profaned by vain and 
worldly thoughts as by the labor of our bodies. O, 
if we could realize this, how much food should we 
find for bitter repentance in the thoughts of a single 
Sabbath ! Strive, then, to " bring into captivity 
every thought to the obedience of Christ." " I 
hate vain thoughts," says the Psalmist ; " but thy 
law do I love." 

4. Set a guard over your lips. Conversing 



SET A GUARD OVER YOUR LIPS. 139 

about the affairs of the world is a direct breach of 
the holy Sabbath. But we are not only required 
to refrain from worldly and vain conversation, but 
from speaking our oion words. All unprofitable 
conversation, even though it be about the externals 
of religion, should be avoided. It has a tendency 
to dissipate the mind, and to remove any serious 
impressions which the truth may have made. Our 
thoughts should be fixed on divine things, and our 
conversation should be heavenly. We are not only 
required to refrain from finding our own pleasure, 
speaking our own words, and doing our own ways, 
but we are to " call the Sabbath a delight, the holy 
of the Lord, honorable." And so will every one 
regard God's holy day who lives in the lively 
exercise of spiritual affections. 



CHAPTER IX. 

MEDITATION. 
" Meditate upon these things." — 1 Tim. iv. 15. 

The subject of this chapter is intimately connect- 
ed with that of the last ; and in proportion to our 
faithfulness in the duty now under consideration 
will be our interest in the word and worship of 
God. Religious meditation is a serious, devout, 
and practical thinking of divine things, — a duty 
enjoined in Scripture, both by precept and example. 

The suggestions which I have to offer on this 
subject will be arranged under three general heads : 

I. Its importance. That God has required it, 
ought to be a sufficient motive to its performance. 
But its inseparable connection with our growth in 
grace magnifies its importance. It is by " behold- 
ing the glory of the Lord," that we are " changed 
into the same image." And how can we behold 
his glory, but by the spiritual contemplation of his 
infinite perfections ? Again, the word of God is 
" a lamp to our feet ; " but, if we do not open our 
eyes to its truths, how can they guide our steps ? 
It is only by the practical contemplation of these 
truths that our souls can come into communion 



MEDITATION. 141 

with them, drink into their spirit, and be guided by 
their precepts. Hence the intimate connection of 
this devout exercise with growth in grace. 

II. The time and manner of meditation. It 
should be constant. Our minds and hearts should 
be so habitually fixed on heavenly things, that, 
after having been necessarily employed about our 
worldly affairs, our thoughts will voluntarily revert 
back to spiritual things, as to their proper element. 
Their tendency should be upward. Speaking of 
the godly man, David says, " In his law doth he 
meditate day and night" " O how love I thy 
law ! " says the Psalmist ; " it is my meditation all 
the day." You may, perhaps, find it profitable to 
select a subject every morning for meditation dur- 
ing the day, and, whenever your thoughts are not 
necessarily occupied with your ordinary employ- 
ments, turn them to that subject. Labor after clear 
and practical views of the truth, and see that your 
heart is affected by it. One of the most difficult 
points of Christian experience is, to keep the mind 
habitually upon heavenly things while engaged in 
worldly employments, or surrounded by objects 
which affect the senses. Satan will be continually 
seeking to divert your mind ; but do not be dis- 
couraged by his assaults. The Bible saints were 
fervent in spirit, even while engaged in business ; 
and we have accounts of pious persons in every 
age, who have been like them. A heavenly mind 
is worth the labor of years. Do not rest till you 
obtain it. Meditation should also be mixed with 



142 TIME OF MEDITATION. 

the reading of God's word. It requires the closest 
meditation to understand the Holy Scriptures, and 
apply them to our hearts. 

But it is also necessary to set apart particular 
seasons of retirement for fixed and holy meditation. 
This position is warranted by Scripture. Holy men 
of old embraced the most favorable opportunities 
for this devout exercise. Isaac went out into the 
field to meditate in the stillness and solemnity of 
the evening. David sometimes chose the calmness 
of the morning. At other times, he fixed his 
thoughts in holy meditation during the wakeful 
hours of the night. " I remember thee upon my 
bed, and meditate on thee in the night-watches." 
" Mine eyes prevent the night-watches, that I might 
meditate in thy word." But, lest the adversary 
should get the advantage of you, fix upon regular 
seasons for this sacred employment. Select some 
subject, and think upon it deeply, systematically, 
practically, and devoutly. System is a great as- 
sistance in every thing. We can never obtain clear 
views of any complex object without separately 
viewing the various parts of which it is composed. 
We cannot see the beautiful mechanism of a watch, 
nor understand the principles which keep it in mo- 
tion, without taking it in pieces, and viewing the 
parts separately. So, in contemplating any great 
truth which contains many different propositions, 
if we look at them all at once, our ideas will be 
confused and imperfect ; but, if we separate them, 
and examine one at a time, our views will be clear 



SUBJECTS OF MEDITATION. 143 

and distinct. Our meditation must be practical, 
because every divine truth is calculated to make 
an impression upon the heart ; and, if it fails of 
doing this, our labor is lost. Make, then, a direct 
personal application of the truth on which your 
thoughts are fixed. But our meditations must also 
be devout. They must all be mixed with prayer. 
As an example of what I mean, examine the 119th 
Psalm. There the Psalmist, in the midst of his 
meditations, was continually lifting up his soul in 
prayer. His devout aspirations were breathed 
forth continually. Your success in this exercise, 
and the profit you derive from it, will very much 
depend on the manner you observe this direction. 

III. The subjects of meditation. The word of 
God furnishes abundant matter for meditation. 
This was the constant delight of the Psalmist. 
The 119th Psalm consists almost entirely of medi- 
tations upon the word of God. But, in your regu- 
lar seasons of fixed and solemn meditation, you 
will find assistance and profit from fixing your 
mind on some particular portion of divine truth, 
and carrying it out in its various relations and 
applications. That these subjects may be always 
at hand, without loss of time in selecting and ar- 
ranging them, I have suggested a considerable 
variety of topics, with references to passages of 
Scripture calculated to illustrate or enforce the 
subjects, which will be found in the Appendix.* 

* See Appendix, B. 



144 SUBJECTS OF MEDITATION. 

It is not designed that you should confine yourself 
strictly to these, but to use them as an aid to your 
own efforts. They are intended as mere sugges- 
tions, and are therefore both imperfectly stated, 
and partially carried out. One great difficulty in 
this exercise is, always to be able to fix the mind 
on some portion of truth, in such a manner as to 
secure variety, and to contemplate truth in its 
proper proportions. And probably this kind of 
meditation is often neglected for want of time to 
select a subject, and fix the attention upon it. If 
Christians were always in a lively frame, perhaps 
this would not be necessary. The mind would 
spontaneously revert to spiritual things. But, hu- 
miliating as is the fact, it is nevertheless true, that 
our minds are often dull upon those subjects which 
ought always to operate as the touchstone of spirit- 
ual feeling. Yet, as right feelings can be produced 
only in view of truth, the way to overcome this 
dulness is to direct the attention to objects calcu- 
lated to call forth these emotions. 

I have arranged these subjects in such a manner, 
that, if taken in course, they will lead to the con- 
templation of divine truth, with some reference to 
its proper proportions, although they do not com- 
pletely cover the ground. Any particular topic, 
however, can be selected, according to the circum- 
stances or inclination of the individual. Many of 
the subjects are divided under various heads ; and, 
in some cases, one or two heads may perhaps be 
found sufficient for one season of meditation. 






CHAPTER X. 



ON HEALTH, 






" I wish, above all things, that thou mayest prosper, and be in 
health." — 3 John, 2. 

If we feel suitably grateful to him who hath 
died for us, and washed us from our sins in his 
own blood, we shall desire to make ourselves use- 
ful in his vineyard, to the highest degree of which 
we are capable. But, to be so, we must preserve 
our bodies in a healthy and vigorous state. No 
farmer would think of employing a weak and 
sickly man in his field upon full wages. The 
nature of the service which God requires of us is 
such as to call for vigor of body as well as strength 
of mind. Most of our efforts to benefit our fellow- 
creatures are attended with labor of body and 
sacrifice of personal ease. And these efforts are 
greatly impeded by a feeble state of health. 
Again, bodily feelings have a great influence upon 
the mind. When the animal powers are prostrat- 
ed, the mind almost uniformly suffers with them. 
Hence, a feeble state of the body may be a very 
great hinderance to us in maintaining the Christian 
warfare. True, some individuals have lived very 
10 



146 HEALTH AND USEFULNESS. 

devoted lives, and been eminently useful, with - 
frail and sickly bodies. But this does not prove 
that, with the same degree of faithfulness, and a 
sound body, they might not have made much 
higher attainments. If you have read the lives of 
Brainerd, Martyn, and Payson, I think you will be 
convinced of this. Yet I do not say that the afflic- 
tion of ill health might not have been the means 
which God used to make them faithful. But, if 
they had been equally faithful, with strong and 
vigorous bodies, I have no doubt they would have 
done much more good in the world, and arrived at 
a much higher degree of personal sanctification. 
During much of their lives they were borne down 
and depressed by feeble health, and they all died 
in the prime of life. Now, suppose them to have 
been as devoted as they were, with strong and 
vigorous constitutions, until they had arrived at the 
period of old age ; might they not have brought 
forth much more fruit? If so, then God would 
have been so much more glorified in them ; for 
our Lord says, " Herein is my Father glorified, 
that ye hear much fruit." 

If the foregoing remarks are correct, it then be- 
comes the duty of every Christian to use all proper 
means to maintain a sound, healthful, and vigor- 
ous bodily constitution. And this is much more 
within the power of every individual than many 
imagine. It is true that life, and health, and every 
blessing, come from God. But he does not give 
these things without the intervention of second 



PHYSICAL LAWS. 147 

causes. He has made our animal nature subject 
to certain fixed laws ; and even when his own 
children violate these laws, he will work no mira- 
cle to preserve their health or save their lives. I 
am satisfied that the subject receives far too little" 
attention from Christians in general. In this re- 
spect they seem to act upon the supposition that 
their lives are their own ; and that the injury they 
bring upon their bodies, by imprudence and neglect 
of proper attention, concerns nobody but them- 
selves. But this is a great mistake. Their lives 
belong to God. He has bought them with the 
precious blood of his dear Son. They have dedi- 
cated them to his service. They are bound, there- 
fore, to use all proper means for their preservation, 
that they may be prolonged for the glory of God 
and the good of their fellow-men. 

But, when I speak of the means to be used for 
the preservation of health, I do not intend that 
excessive attention to remedies, which leads so 
many people to resort to medicine upon every 
slight illness. But I mean the study of the laws or 
principles of our animal existence ; and a diligent 
care to live according to those laws. In short, I 
mean living according to nature. Probably a 
large proportion of the diseases to which human 
life is subject are the natural consequence of 
living contrary to nature, or contravening the 
great laws which govern our present mode of 
existence. 

Within the compass of a single chapter I cannot 



148 INFLUENCE OF LADIES. 

be very particular on this subject. But I would 
recommend to you to read approved writers on 
health, and the structure and constitution of the 
human body. Try to understand the principles 
upon which this truly wonderful machine is kept 
in motion. You will find it a most interesting 
subject. You will see the evidence of a mighty 
intellect in its construction. You will also be 
able to draw from it practical lessons to guide you 
in the most common concerns of life. I am the 
more earnest in this recommendation, because I 
think you will discover that many of those habits 
and customs of society, which are peculiarly under 
the control of ladies, need reforming. I am seri- 
ously of the opinion that the general health of 
society depends far more upon the* ladies than 
upon the physicians. The former direct the prep- 
aration of the daily supplies of food designed to 
sustain, refresh, and keep in motion the human 
system. The latter can only give prescriptions 
for regulating this delicate machinery, when, by 
mismanagement, it has got out of order. I will, 
however, give you a few simple rules for the 
preservation of health, which, though incomplete, 
will be of great benefit, if faithfully pursued. 
From experience, study, and observation, you 
will no doubt be able to add to them many im- 
provements. 

I. Make attention to health a matter of con- 
science, as a religious duty. Pray daily that God 
would give you wisdom and self-denial, that you 



CONNECTION OF MIND AND BODY. 149 

may be able to avoid whatever is injurious, and to 
persevere in the judicious use of such means as 
are necessary to promote sound health and energy 
of body. 

II. Maintain habitual cheerfulness and tranquilli- 
ty of mind. Few persons are aware of the influ- 
ence which this has upon the health of the body. 
The opinion has been advanced, and not without 
reason, that the stomach is affected chiefly by the 
influence of the brain on the nervous system. If 
this theory is correct, it adds very much to the im- 
portance of the suggestions under this head.* If 
you are subject to melancholy, avoid it, and fight 
against it as a sin, dishonoring to God, and destruc- 
tive of your own health and happiness. It is dis- 
honoring to God, because it is calculated to give 
the world a gloomy and repulsive idea of religion. 
Nor is this view of the subject at all inconsistent 
with the exercise of sorrow for sin, sympathy for 
distress, and concern for the perishing. Godly 
sorrow is a melting exercise, which softens the 
heart, and brings it low before God ; while a sight 
of the cross of Christ, and a sense of pardoning 
love, bring a holy calm and heavenly peace over 
the soul. But despondency comes over us like the 
withering blasts of winter. It congeals the tender 
emotions of the heart, and casts an icy gloom over 
every object. It hides from our view every thing 
lovely. It makes us insensible to the mercies of 

* See Dr. Brigham's Treatise on the Influence of Mental 
Culture on Health. 



150 CONNECTION OF MIND AND BODY. 



mts 



God which he is daily lavishing upon us. It shuts 
up the soul to brood alone, over every thing dark 
and hideous. It is no less unfriendly to the exer- 
cise of holy affections, than levity of conversa- 
tion and manners. Although often created by 
bodily infirmity, it reacts, and renders disease 
doubly ferocious. Yet it is so far. under the con- 
trol of the will, that grace will enable us to sub- 
due it. There is a very intimate connection 
between the mind and body. The one acts upon 
the other. Depression of spirits enfeebles all the 
animal powers, and particularly disturbs digestion, 
thereby deranging the whole system. If, there- 
fore, you ever feel a gloomy depression of spirits, 
try to bring your mind into a serene and grateful 
frame, by meditating on the mercies you enjoy, 
and exercising a cheerful submission to the will of 
God. Remember that God directs all your ways, 
and that you have just as much of every comfort 
and blessing as he sees fit to give you, and infinite- 
ly more than you deserve. Rise above yourself, 
and think of the infinite loveliness of the divine 
character. But, if this is not sufficient, walk out 
and view the works of nature, and try to forget 
yourself in contemplating the wisdom and glory of 
God, as manifest in them ; and the bodily exercise 
will assist in driving away this disturber of your 
peace. Or seek the society of some Christian 
friend, who is not subject to depression of spirits, 
and converse about those heavenly truths which 
are calculated to call forth the exercise of love, 



BE REGULAR IN YOUR HABITS. 151 

joy, and gratitude, and make you lose sight of 
yourself in the fulness and glory of God. But 
avoid, at such times, the society of those who, 
like yourself, are subject to depression, unless 
they have made so much progress in subduing this 
infirmity as to be able not only to sympathize with 
you, but to give you encouragement. Sympathy 
alone will but increase the evil. Any violent 
emotion of the mind, or exercise of strong pas- 
sions of any kind, is likewise exceedingly injurious 
to the health of the body. 

III. Be regular in all your habits. Ascertain, 
as nearly as you can, from your own feelings and 
experience, how many hours of sleep you require. 
No general rule can be adopted, on this subject. 
Some people need more sleep than others. The 
want of sleep, and excessive indulgence in it, alike 
operate to enervate both body and mind. Proba- 
bly every constitution may be safely brought be- 
tween five and eight hours. Of this you will 
judge, by making a fair trial. That period of 
sleep which renders both body and mind most 
energetic and vigorous should be adopted. Rev. 
John Wesley states that he was, in the early part of 
his life, in the habit of sleeping late in the morning ; 
but that he found himself wakeful and restless in 
the middle of the night, and nervous all day. He 
commenced rising earlier every morning, until he 
could sleep soundly all night, and found himself 
much improved in health. He went farther, and 
endeavored still more to diminish his sleep ; but 



152 EARLY RISING. 

the effect was to render him weak and nervous. 
He continued, through a long life, to rise at four, 
with improved health and spirits. But young per- 
sons require more sleep than those, in advanced 
life. If possible, take all your sleep in the night. 
Fix upon an hour for retiring and an hour for 
rising, and then conscientiously keep them. Let 
nothing but stern necessity tempt you to vary from 
them in a single instance ; for you may not be 
able in a week to recover from the effects of a 
single derangement of your regular habits. We 
are the creatures of habit ; but if we would control 
our habits, instead of suffering them to control us, 
it would be greatly to our advantage. It is also 
important that the hours of retiring and rising 
should be early. Upon the plan proposed, early 
retiring will be necessary to early rising, which is 
a matter of the first importance. Early rising 
promotes cheerfulness, invigorates the system, and 
in many other ways contributes to health. It also 
assists devotion. There is a solemn stillness be- 
fore the dawn of day, in a winter morning, pecu- 
liarly favorable to devotional feelings ; and nothing 
is better calculated to fill the mind with grateful 
and adoring views of the beneficence of the Crea- 
tor, than the refreshing sweetness of a summer 
morn. Whoever sleeps away this period, loses 
half the pleasures of existence. To sally forth 
and enjoy the calmness and serenity of such a 
season ; to listen to the sweet warbling of the 
birds ; to behold the sparkling dew-drops, and the 



EXERCISE. 153 

gayety of the opening flowers, as all nature smiles 
at the approach of the rising sun ; to join the music 
of creation, in lifting up a song of softest, sweetest 
melody, in praise of their great Author, — is no 
common luxury. 

IV. Spend at least tivo hours every day in active 
exercise in the open air. This time may be 
divided into such portions as you find most con- 
venient. The proper seasons for exercise are, 
about an hour either before or after a meal. This 
you may do without regard to the weather, pro- 
vided you observe the following precautions, when 
it is cold, damp, or wet : 1. Exert yourself suffi- 
ciently to keep moderately warm. 2. Do not stop 
on your way to get chilled. 3. On returning, 
change any garment that may be wet or damp, 
before sitting down. This course will not only 
keep up your regular habits, but produce a hardi- 
ness of constitution which will greatly increase 
your usefulness in life. It is a great mistake to 
suppose that exposure to a damp, vapory atmos- 
phere is injurious to health. The danger lies in 
exposing yourself when the system is in a relaxed 
state, as it is during rest, after exercise. But, 
while a general action is kept up by vigorous 
exercise, nature itself will resist the most un- 
friendly vapors of the atmosphere. There is a 
great and growing evil in the education of ladies of 
the middling and higher classes, at the present day. 
The tender and delicate manner in which they 
are bred enfeebles their constitutions, and greatly 



154 EXPOSURE. 






diminishes their usefulness in every station of life. 
Many of them are sickly, and few of them are 
able to endure the slightest hardships. To show 
that this is the fault of their education, we need 
only refer to the condition of those young women 
whose circumstances in life render it necessary for 
them to labor. In most cases they possess hale 
and vigorous constitutions, and are even more 
capable of enduring hardships than most men of 
sedentary habits. There may be some exceptions 
to this remark ; but in these cases we know not 
what other causes have contributed to a contrary 
result. As a general fact, I think the remark will 
hold good ; though it is equally true that excessive 
labor and exposure, in the period of youth, often 
destroy the health. I do not see how the delicate 
training to which I have alluded can be reconciled 
with Christian principle. If we have devoted our- 
selves to the Lord, it is our duty not only to do all 
the good we can in the world, but to make our- 
selves capable of doing as much as possible. The 
man in the parable was condemned for not im- 
proving and increasing his talent. Any thing, 
then, which has a tendency to diminish our useful- 
ness should be regarded as sin. 

Exposure to all kinds of weather has this ad- 
vantage also : it renders a person much less likely 
to take cold, and of course less subject to sickness ; 
for a great proportion of diseases owe their origin 
to common colds. 

No part of a code of health is of more impor- 



BATHING. • 155 

tance than exercise. Without it, every thing else 
will fail. And it is as necessary that it should be 
regular, every day, and at nearly the same hours 
every day, as it is that meals should be regular. 
We might as well omit, eating for a day as to 
neglect exercise. The one is as necessary as the 
other to promote the regular operations of the ani- 
mal functions. 

But, when your situation will admit of it, I would 
advise you to take a portion of your exercise in 
those domestic employments which require vigor- 
ous exertion. If you open your windows, you 
will have the fresh air ; at the same time, you will 
enjoy the satisfaction of rendering your hours of 
relaxation useful. 

V. Bathe frequently. About five eighths of the 
food taken into the stomach passes off by insensi- 
ble perspiration, through the pores of the skin ; 
and with it is thrown off whatever impure matter 
is found in any part of the system. When this 
perspiration is obstructed, general derangement 
succeeds. It is chiefly to promote this that exer- 
cise is required. But the matter thrown off is of 
a very poisonous nature ; and, if not removed, 
may be absorbed again into the system. It also 
collects upon the surface, and obstructs the regular 
discharge from the pores. Frequent ablution is 
therefore highly necessary. 

It is also essential to personal cleanliness. There 
is an odor in this insensible perspiration, which 
becomes offensive when the impurities collecting 



156 EFFECTS OF BAD OR EXCESSIVE DIET. 






upon the surface of the skin are not frequently 
removed. The entire surface of the body should 
be washed every day ; and if this is done on rising 
in the morning, with cold water, and followed with 
brisk rubbing with a coarse towel, it will furnish 
an effectual safeguard against taking cold. This, 
however, should be omitted when there is any 
danger to be apprehended from the sudden appli- 
cation of cold ; or serious consequences may fol- 
low. Tepid water, with soap, should occasionally 
be used at night, in order to remove all impurities 
from the skin. 

VI. Pay attention to the quality and quantity of 
food taken into the stomach. Nothing more neces- 
sarily affects both the health of the body and the 
vigor of the intellect. It is from this that the blood 
is formed, and the continual waste of the system 
supplied. And through the blood it acts on the 
brain, which is supposed to be the seat of the in- 
tellect. Yet, notwithstanding this, those whose pe- 
culiar province it is to direct the preparation of 
our food, seldom inquire into the chemical effect 
any such preparation may have upon the stomach, 
and, through it, upon the whole system. Indeed, 
the business is generally left to persons entirely 
ignorant of the principles which govern the human 
constitution. It is no wonder, then, that a large 
proportion of the culinary preparations of the 
present day are decidedly unfriendly to it. But, 
in relation to this matter, I cannot here be very 
particular. I will only give some general rules, 



EFFECTS OF BAD OR EXCESSIVE DIET. 157 

by which you may discover the bounds of modera- 
tion, and what articles of food ought to be avoided. 
The sensible effects arising from food unsuitable to 
the state of the stomach are generally the follow- 
ing : disagreeable eructations, accompanied with 
risings of food ; uneasy or burning sensations of 
the stomach ; acidity ; and these symptoms are 
often succeeded by headache and vertigo or dizzi- 
ness. The effects of an excessive quantity of food 
is first felt by an uneasiness and oppressive fulness 
of the stomach. This is succeeded by a general 
distention or fulness of the blood-vessels, particu- 
larly about the head ; general lassitude ; sluggish- 
ness and dulness of intellect, with a great aversion 
to mental effort. These sensations are accompa- 
nied by a general uneasiness throughout the whole 
system, with more or less pain. It. also seriously 
affects the tempers of the heart. It makes people 
fretful, impatient, and peevish. The best disposi- 
tion may be ruined by the improper indulgence of 
the appetite. I have been particular in describing 
these symptoms, because people are often subject 
to many uncomfortable sensations for which they 
cannot account, but which might be traced to this- 
source. A large share of our unpleasant feelings 
probably arise either from the improper quality or 
excessive quantity of the food taken into the stom- 
ach ; and the bounds of moderation are more fre- 
quently exceeded by all classes of people than many 
imagine. But, for a more full examination of this 
subject, I must again refer you to the works of 



158 EATING AND DRINKING. 

judicious writers on health, and the means of pre- 
serving it. This is a matter so intimately connected 
with the sphere of a lady's influence, that every 
female should give it a thorough investigation. 

Carefully observe those articles of food which 
you find injurious, and avoid them. Observe, also, 
as nearly as you can, the quantity which agrees 
with your stomach, and see that you never exceed 
it. Take no food between your regular meals. 
The stomach is employed from three to five hours 
in digesting a meal : if more food is taken during 
that time, it disturbs and impedes digestion, and 
makes it more laborious. And, after one meal is 
digested, the stomach needs rest before another is 
taken. In connection with these general hints, at- 
tention to the two following rules will generally be 
sufficient : 

1. Avoid highly-seasoned food, fresh bread, 
heating condiments, and stimulating drinks. 

2. Select the simplest dishes, and make your 
meal of a single course. Mixed dishes are more 
likely to be injurious ; and a second course will 
almost certainly lead to excess. 

But do not give your attention so much to this 
subject as to become splenetic. The imagination 
has a great influence upon animal feeling ; and if 
you are always watching the digestion of your 
food, you will be sure to find dyspeptic symptoms; 
and if you humor your stomach too much, you will 
weaken its capacity of accommodating itself to the 
kind of nutriment it receives. Having fixed your 



GLORIFYING GOD. 159 

principles of regimen, adhere to them as rigidly as 
you can without inconvenience to others. But, 
having done this, let your mind dwell as little as 
possible on the subject, and do not make it a mat- 
ter of frequent conversation. Especially, do not 
make trouble to the friends who entertain you, 
when away from home, by excessive particularity. 
You may find some wholesome dish on the most 
luxurious table ; and if the table is lean, you need 
not fear. 

As we are commanded, whether we eat or drink, 
or whatsoever we do, to do all to the glory of God, 
it may not be amiss to inquire how we may glorify 
God in eating and drinking. 1. We may eat 
for the purpose of strengthening our bodies, to 
enable us to engage in the active service of the 
Lord. 2. When we partake in moderation of 
the bounties of Providence, it is right that our ani- 
mal appetites should be feasted with the delicious 
taste of the fruits of the earth. But we must see 
the glory of God in it. Here the benevolence of 
his character shines forth, in the wonderful provis- 
ion which he has made for the gratification of our 
earthly appetites. Hence we may argue the in- 
effable sweetness of the bread of life, — the food of 
the soul. This mortal body is but a tent pitched 
in the wilderness, for the residence of the soul 
during its pilgrimage. If, then, God has opened 
the treasures of the animal and vegetable kingdoms 
to please the taste of this meaner part, how much 
more abundant the provision for feasting the soul 



160 TAKING MEDICINE. 



eas- 



with pure spiritual food, — - with eternally-increas 
ing knowledge of the divine character and perfec- 
tions ! But we cannot so partake of those rich and 
hurtful dainties invented by man. The delight 
thus experienced is the glory of man, not of God. 
And the effect produced is the destruction of those 
delicate organs of taste which he has provided, that 
we may discern the exquisite sweetness of the nat- 
ural fruits of the earth. By the same means, also, 
we destroy our health, and unfit ourselves for his 
service. 3. But I suppose the apostle had in his 
mind chiefly the idea of acknowledging God when 
we partake of his bounty, and of honoring him by 
doing every thing in obedience to his commands. — 
Strict and intelligent regard to these points would 
generally direct us aright in the matter of eating 
and drinking. 

Do not, by any means, think this subject beneath 
your attention. The greatest and best of men 
have made it a matter of practical study. Those 
who have given us the brightest specimens of intel- 
lectual effort have been remarkable for rigorous 
attention to their diet. Among them may be men- 
tioned Sir Isaac Newton, John Locke, and Presi- 
dent, Edwards. Temperance is one of the fruits of 
the Spirit. It is therefore the duty of every Chris- 
tian to know the bounds of moderation in all things, 
and to practise accordingly. But it may be neces- 
sary to throw in a caution here against excessive 
abstinence. There is a strong tendency, especially 
in the ardor of youth, to carry every thing to ex- 



TAKING MEDICINE. 161 

tremes. It is a dangerous experiment to live so 
low as to enfeeble the animal powers. You may, 
from such imprudence, suffer through life. Or, if 
attacked with an acute disease when the system is 
very much reduced, there is no room for depletion, 
and recovery is extremely difficult. 

VII. As much as possible, avoid taking medicine. 
The practice of resorting to remedies for every un- 
pleasant feeling cannot be too strongly reprobated. 
Medicine should be regarded as a choice of two 
evils : it may throw off a violent attack of disease, 
and save life ; but it must inevitably, in a greater 
or less degree, impair the constitution. Medicine 
is unfriendly to the human system. Its very effect, 
which is to disturb the regular operation of the 
animal functions, proves this. But, when violent 
disease is seated upon any part, this may be neces- 
sary ; and the injury received from the medicine 
may not bear any comparison with the consequences 
which would follow if the disease were left to take 
its course. In such cases, the physician should be 
called immediately, as delay may be fatal. But 
the great secret lies in avoiding such attacks by a 
scrupulous attention to the laws of nature. Such 
attacks may generally be traced either to violent 
colds, or the interruption of some of the regular 
functions of the body. The most important of 
these may, with proper attention, be brought al- 
most entirely under the control of habit ; and all 
of them may generally be preserved in healthy 
action by prudence and care, and proper attention 
11 



162 CAUTION. 

to diet and exercise. But careless and negligent 
habits in these respects will ruin the most hardy- 
constitution, and bring on a train of disorders 
equally detrimental to mind and body. But, in 
most cases of moderate, protracted disease, a re- 
turn to the regular system of living according to 
nature will gradually restore lost health. Or, in 
other words, a strict examination will discover 
some violation of the principles of the human 
constitution, as the cause of derangement ; and, 
by correcting this error, nature will gradually re- 
cover its lost energies, and restore soundness to 
the part affected. 

It is proper, however, to remark, in qualification 
of what has already been said, that we are in a 
world of death. Sin has deranged the course of 
nature, and the very elements have turned against 
us. The seeds of disease are often propagated by 
hereditary descent ; and the exciting causes thereof 
are floating on the breeze, and concealed in the 
food and drink which we take to nourish our bod- 
ies. It is not always possible, therefore, to trace 
the origin of a particular disease ; nor is it always 
our own fault when we are sick. But our wisdom 
is, as much as possible, by the care we take of 
ourselves, not to excite the latent diseases which 
lurk within us, and to avoid every thing which we 
know tends to their developement. It is, therefore, 
important that we study our own constitution. For 
this purpose, it may be of great benefit to consult 
a skilful physician, even in apparent health. 



CHAPTER XL 

MENTAL CULTIVATION READING. 

" A wise man will hear and increase learning ; and a man of under- 
standing shall attain unto wise counsels ; to understand a proverb, 
and the interpretation, the words of the wise, and their dark say- 
ings." — Prov. i. 5, 6. 

" Give attendance to reading." — 1 Tim. i'v. 13. 

Our minds are given us as talents, to improve 
in the service of God. If we neglect their proper 
cultivation, we shall come under the condemnation 
of the servant who hid his talent in the earth. But 
there is a very great difference between mental 
cultivation and the mere reception of knowledge. 
So you will perceive that, when I speak of the 
improvement of the mind, I do not mean reading 
only, but that discipline which calls into exercise 
the intellectual faculties, and enables us to employ 
them in the investigation of the truth. This disci- 
pline is a necessary preparation for profitable read- 
ing. It is a great mistake to suppose that mind is 
entirely original, or that only a few possess intel- 
lectual faculties capable of searching into the deep 
recesses of knowledge. It is true, some possess 
talents of a superior order ; but none, except idiots, 
are incapable of improvement ; and many of the 



164 OBJECT OF EDUCATION. 



greatest minds have been formed upon a foundation 
which appeared to consist of little else than dulness 
and stupidity. The most crooked and unpromising 
twig may, by proper care and culture, become a 
great and beautiful tree. The object of education 
is, to give us the ability of acquiring knowledge, 
which, as an object of pursuit by itself, is of intrin- 
sic and incalculable value ; and also to prepare us 
for usefulness. We are not to disregard ourselves. 
The glory of God is as much concerned in our 
own spiritual growth, as in that of any other indi- 
vidual. But we are to love others as ourselves. 
and seek their good as our own. Although our 
heads may be filled with knowledge, yet, if we 
have not the capacity of employing it for practical 
purposes, it will be of little comparative value. 
Many persons excuse themselves for neglecting to 
improve their minds, upon the ground that they 
are incapable of doing any thing great or brilliant. 
But this arises from a foolish pride. If we have 
but a single talent, we are equally under obligation 
to improve it in the service of our Master as if we 
had ten. And it was upon this principle that the 
servant was condemned to whom but one was 
given. 

The discipline of which I speak may be effected 
in many ways. But the method I shall propose is 
one that can be pursued without an instructor, 
while employed most of the time in active pursuits. 
The course already recommended in relation to 
meditation and the study of the Scriptures, will be 



ss 



WRITTEN EXERCISES. 165 

found a great assistance in the proper discipline of 
the mind. But other means should also be em- 
ployed. I know of nothing which more effectually 
calls out the resources of the mind than writing. 
To a person unaccustomed to this exercise, it ap- 
pears exceedingly difficult ; but a little practice 
will make it a pleasing and delightful employment. 
The mind is far more richly feasted with ideas 
conceived and brought forth by itself, than by those 
produced by others, and communicated through 
the medium of the senses ; and all the intellectual 
faculties are strengthened and improved by exertion. 
I would, therefore, advise you to pursue a regu- 
lar plan' of written exercises. This will be very 
easy, if you only learn to think methodically. Se- 
lect, chiefly, practical subjects ; which your Sab- 
bath school lessons, your subjects of meditation, 
and your daily study of the Scriptures, will furnish 
in great abundance. The principal reason why 
young persons find this exercise so difficult is, that 
they usually select abstract subjects, which have 
scarce any relation to the common concerns of life. 
On this account, it will be greatly to your advantage 
to choose some Scripture truth as the subject of 
your exercise. The Bible is a practical book, and 
we have a personal interest in every thing it con- 
tains. When you have selected your subject, care- 
fully separate the different parts or propositions it 
contains, and arrange them under different heads. 
This you will find a great assistance in directing 
your thoughts. If you look at the whole subject at 



166 DISCIPLINE. 

once, your ideas will be obscure, indefinite, and 
confused. But all this difficulty will be removed 
by a judicious division of its parts. Set apart reg- 
ular portions of time, to be employed in writing. 
Let these seasons be as frequent as may consist 
with your other duties, and observe them strictly. 
Do not indulge the absurd notion that you can 
write only when y ou feel like it. Remember your 
object is to discipline the mind, and bring it under 
the control of the will. But to suffer your mind to 
be controlled by your feelings, in the very act of 
discipline, is absurd. As well might a mother talk 
of governing her child, while she allows it to do as 
it pleases. Finish one division of your subject 
every time you sit down to this exercise, until the 
whole is completed. Then lay it aside till you 
have finished another. After this, review, connect, 
and copy the first one. The advantage of laying 
aside an exercise for some time, before correcting 
it, is, that you will be more likely to discover its 
defects than while your first thoughts upon the 
subject are fresh in your mind. But never com- 
mence a subject, and leave it unfinished. Such a 
course renders the mind fickle, and unfits it for 
close study and patient investigation. Finish what 
you begin, however difficult you may find it. 
Scarce any habit is of more practical importance 
than perseverance. Do not be discouraged, even 
if you should be able to bring forth but one idea 
under each division of your subject. You will 
improve with every exercise. I well recollect the 



READING- 167 

first attempt I made at writing : with all the study 
of which I was capable, I could not produce more 
than five or six lines. Carefully preserve all your 
manuscripts. By referring to them occasionally, 
you will discover your progress in improvement. 
In these exercises, you can make use of the knowl- 
edge you acquire in reading, whenever it applies 
to your subject. But, in every thing, remember 
your dependence upon God, and seek the direction 
of his Holy Spirit. 

Reading is also of great importance. By this, 
we call in the aid of others' minds, with the expe- 
rience of past ages. But, unless you observe some 
system in your reading, you will derive compara- 
tively little benefit from it. I will endeavor to 
mark out a simple plan, which you may find use- 
ful. For this purpose, I shall arrange the various 
kinds of reading under four different heads, to each 
of which you may assign particular days of the 
week : 

I. History, two days. 

II. Biography, one day. 

III. Doctrinal, one day. 

IV. Miscellaneous, two days. 

The advantages of this plan are, that the knowl- 
edge you acquire will be more complete than it 
would be if you were to pursue but one subject at 
a time ; and the variety will add interest to tne 
employment. But each of these different kinds 
of reading requires a separate notice. 

I. History is usually divided into three kinds, — 



168 THINGS TO BE OBSERVED. 

sacred, ecclesiastical, and profane. The first term 
is applied to the Bible histories ; the second, to the 
history of the church since the canon of Scripture 
was completed ; and the third, to the histories of 
the world, written by uninspired men. But, as I 
have already treated of the first, I shall now speak 
only of the others. I have assigned two days in 
the week for the reading of history ; one to be 
devoted to the history of the church, and the other 
to the history of the world. Both these are highly 
necessary to every one who desires an enlarged 
view of the affairs of the world, and the dealings 
of God with mankind in general, and with his 
church in particular. In reading profane history, 
observe,-— 

1. The providence of God in directing the affairs 
of men. Look for the hand of God in every thing ; 
for he controls the actions even of wicked men, to 
accomplish his own purposes. The Bible is full 
of this great truth. Scarcely a page can be found 
where it is not recognized. " The Most High 
ruleth in the kingdom of men, and giveth it to 
whomsoever he will." He calls the king of As- 
syria the " rod of his anger," for chastising the 
hypocritical Jews ; but adds, " Howbeit, he mean- 
eth not so, neither doth his heart think so ; but it 
is in his heart to destroy and cut off nations not a 
few." And in a subsequent verse he says, when 
he has performed his whole work by this wicked 
king, he will punish his stout heart, and the glory 
of his high looks. But it is not in great matters 



THINGS TO BE OBSERVED. 169 

alone that the hand of the Lord is to be seen. He 
exercises a particular providence over the least as 
well as the greatest of his works. Even a single 
sparrow, says our Lord, shall not fall to the ground 
without our heavenly Father. And this is one of 
the brightest glories of the Divine character. He, 
who fills immensity with his presence condescends 
to care for the minutest beings in the universe. 

2. Observe the connection of the events recorded 
in history with the fulfilment of prophecy. I do 
not, however, suppose you will be able to see this 
very clearly, without reading some authors who 
have made the prophecies their particular study. 
And this you will not be prepared to do with much 
profit, till you have the leading events of history 
fixed in your mind. 

3. Observe the depravity of the human heart.) 
and the evil nature of sin, as manifested in the 
conduct of wicked men, who have been left without 
restraint, and in the consequences resulting from 
such conduct. 

4. See the hatred of God towards sin, as dis- 
played in the miseries brought upon the world in 
consequence of it. In reading history, we find that 
individuals, whom God could have cut off by a 
single stroke of his hand, have been permitted to 
live for years, and spread devastation, misery, and 
death, every where around them. The infidel 
would pronounce this inconsistent with the char- 
acter of a God of infinite benevolence. But the 
whole mystery is explained in the Bible : all this 



170 THINGS TO BE OBSERVED. 

wretchedness is brought upon men for the punish- 
ment of their sins. 

5. Observe the leaving of the events recorded 
on the church of Christ. One great principle in 
the administration of God's government appears to 
be, that he overrules all the affairs of men with 
special reference to the kingdom of Christ. Often, 
events which seem, at first glance, to be altogether 
foreign to the interests of this kingdom, appear, 
upon a closer examination, to be intimately con- 
nected with it. Take, for example, the conquests 
of Alexander the Great. As the life of this extra- 
ordinary man stands out alone, unconnected with 
the subsequent history of the church, we see noth- 
ing but the wild career of mad ambition. But, in 
taking a more enlarged view of the subject, we 
discover that he was the instrument which God 
employed for spreading over a large portion of the 
world one common language, and so to prepare 
the way for the introduction of the gospel. Wher- 
ever the arms of Alexander extended, the Greek 
language and Greek literature were made known ; 
thus preparing the way for the universal reception 
of the gospel, which was first promulgated in that 
language. Who knows but every event of history 
has a bearing, equally direct, on the interests of 
Christ's kingdom ? 

But, in order to keep all these things distinctly 
before your mind, you must maintain, in the midst 
of your reading, a constant spirit of prayer. 

In reading church history, you will have occa- 



ECCLESIASTICAL HISTORY. 171 

sion to observe the same things, because the history 
of the church is necessarily connected with the 
history of the world. But there are also some 
things to be noticed, wherein the history of the 
church differs from that of the world. The deal- 
ings of God with his own people differ from his 
dealings with his enemies. The afflictions which 
he brings upon the former are the wholesome cor- 
rections of a tender father, and designed for their 
good ; those he brings upon the latter are designed 
either to lead them to repentance, or they are just 
judgments, intended for the destruction of those 
who have filled up the measure of their iniquities. 
But be careful, in reading church history, that you 
do not lose sight of the true church of Christ. 
Many of the histories which have been written are 
filled either with accounts of individuals, or of bod- 
ies of wicked men, who could lay no claim to the 
character of the church of Christ. A church con- 
sists of a society of people, professing the funda- 
mental doctrines of the gospel, and practising them 
in their lives ; or, in other words, having both the 
form and power of godliness. Without these, no 
body of men have any right to be called the church 
of Christ. If you observe this, you will relieve 
yourself from much perplexity of mind, which the 
careless reader experiences from supposing that all 
the evils described in any period of the history of 
the nominal church do really exist in the true 
church. These very evils prove that it is not the 
real church of Christ. Yet there may be many 



172 BIOGRAPHY. 






evils, as well as many wicked men, within the pale 
of the true church. I speak of the church as a 
body. If the whole body is corrupt, the limbs must 
be ; though there may be some withered or decay- 
ing limbs, while the body is sound. 

II. Religious Biography is perhaps the best 
kind of practical reading. It is, in many respects, 
very profitable. It furnishes testimony to the real- 
ity and value of the religion of Jesus, by the exem- 
plification of the truths of revelation in the lives of 
its followers. It also points out the difficulties 
which beset the Christian's path, and the means by 
which they can be surmounted. Suppose a travel- 
ler just entering a dreary wilderness. The path 
which leads through it is exceedingly narrow, and 
difficult to be kept. On each side, it is beset with 
thorns, and briers, and miry pits. Would he not 
rejoice to find a book containing the experience 
of former travellers who had passed that way, in 
which every difficult spot is marked, all their con- 
tests with wild beasts and serpents, and all their 
falls described, and a beacon or guide-board set 
up wherever a beaten track turns aside from the 
true way ? All this you may find in religious 
biographies. There the difficulties, trials, tempta- 
tions, falls, and deliverances of God's people are 
described. You may profit from their examples. 
But one caution is necessary. Bring every re- 
ligious experience described in these works to the 
test of the Holy Scriptures. If you find any thing 
contrary to this unerring standard, reject it. Satan 



MISCELLANEOUS READING. 173 

is ever busy, and may deceive even good men with 
false experiences. I would advise you, so far as 
practicable, always to keep some biography in a 
course of reading, and devote to it what time you 
can spare from your ordinary pursuits one day in 
the week. 

III. In relation to doctrinal reading, I have al- 
ready given general directions. If you devote to 
it the spare time of one day in the week, regularly, 
you will probably be able to keep alive your inter- 
est in the investigation of truth. 

IV. Under the head of miscellaneous reading, 
I shall comprehend the following : Works on the 
prophecies, to be read in connection with history ; 
practical works on Christian character, experience, 
and duty ; on the instruction of the young ; illus- 
trations of Scripture ; on the natural sciences ; on 
health ; belles lettres ; travels ; &c. Keep in a 
course of reading a book on some one of the above 
topics, and devote to it the leisure of one day in a 
week. The other day which I have recommended 
to be devoted to miscellaneous reading, I would 
have you employ in reading newspapers and peri- 
odical publications. If you find one day insuffi- 
cient for this, you can keep by you a newspaper, 
to fill up little broken intervals of time, which can- 
not well be employed in regular study. Do not, 
however, read every thing you find in the news- 
papers, nor suffer yourself to acquire such a mor- 
bid appetite for the exciting subjects discussed in 
them, as to tempt you to break in upon your sys- 



174 TIME FOR READING. 

tematic course of reading. Newspapers and peri- 
odicals contain much trash ; and you may fritter 
away all your leisure upon them, to the great in- 
jury of your mind and heart. Your chief object in 
reading them should be, to preserve in your mind 
the history of your own times, and to understand 
the subjects which interest the public mind, as well 
as to observe the signs of the times in relation to 
the progress of Christ's kingdom. But beware of 
the popular tales with which these publications 
abound. All the objections against novels lie 
equally against tbem ; and if you begin to in- 
dulge in reading them, you know not where it 
will end. 

I have sketched the above plan, hoping you may 
find it a useful guide in the acquisition of knowl- 
edge. The work here laid out may seem so great, 
at first sight, as to discourage you from making the 
attempt. But a little calculation will remove every 
difficulty. If you read but twenty pages in a day, 
at the close of the year you will have read a thou- 
sand pages under each of the above divisions, — 
more than six thousand pages in all. This would 
be equal to twenty volumes of three hundred pages 
each. Pursue this plan for ten years, and you will 
have read two hundred volumes, containing sixty 
thousand pages. You can read twenty pages in 
an hour, at least ; and I think you will not say it is 
impossible to spare this portion of time every day, 
for the purpose of acquiring useful knowledge. 
Think what a vast amount may thus be treasured 



NOVEL READING. 175 

up in the course of a few years. But you may not 
always be able to obtain books, and keep them a 
sufficient length of time to pursue the above plan 
strictly.* In such case, you can vary it to suit 
your circumstances and convenience. But always 
have a regular system. You will find it very prof- 
itable to take notes, in writing, of such thoughts as 
occur to your own mind in the course of your 
reading ; and particularly of the several points to 
be noted in history, and of the practical lessons 
which you learn from biography. And you ought 
always to give sufficient time to your reading to 
enable you to understand it thoroughly. 

It would hardly seem necessary to caution the 
class of persons I am addressing against the read- 
ing of pernicious books ; because serious piety 
generates a chastened taste, which turns away 
from whatever contravenes its spirit. Yet, as the 
question as to what kinds of reading are pernicious 
is by no means settled in the Christian community, 
and as the "last new novel" finds a place on the 
centre-tables of many professedly religious people, 
I have thought it might be useful for me, in this 
place, to enter into a discussion of the tendencies 
of this kind of reading. I shall not stop to define 
the terms novels and romances, because their popu- 
lar acceptation is sufficiently definite for my pur- 
pose. Nor is it necessary to inquire whether there 

* For list of books, see Appendix, H. 



176 NOVEL READING. 



may not be exceptions to the charges preferred 
against them ; because the objections lie against 
the general character of a whole class of writings, 
and grow naturally out of this general character. 
It would be strange, indeed, if there were no gems 
of intellect, no fine sentiments, in the deluge of 
productions emanating from the exuberant imagi- 
nations of novel writers ; but to attempt to separate 
the precious from the vile would be like diving 
into a common sewer to hunt for pearls. " A ju- 
dicious historian," says Mr. Hall,* " has said, re- 
specting the fictitious works of the last century, — 
and those of the present are no improvement upon 
them, — that, if we should divide them into a thou- 
sand parts, five hundred of these parts must be at 
once condemned as so contemptibly frivolous as to 
render the perusal of them a most criminal waste 
of time. Four hundred and ninety-nine of the 
remaining five hundred parts, he pronounces posi- 
tively corrupting in their influence. He describes 
them as full of representations which can have no 
other tendency than to mislead, corrupt, and de- 
stroy those who habitually peruse them, and espe- 
cially those who give them a favorable reception. 
There remains, then, but the thousandth part, in 
defence of which any thing can be said. Even for 
these, it is impossible to claim any higher charac- 
ter than that of ' innocent and amusing composi- 

* Rev. S. R. Hall, late principal of the Andover Seminary 
for Teachers. I quote from his Lectures to Parents. 



ed 

ist 



NOVEL READING. 177 

lions.' This merit, small as it is, is greater than 
can be conceded. All works are not innocent 
which may be exempt from the charge of dissemi- 
nating irreligion and licentiousness. If they con- 
vey false impressions of life, excite a distaste for 
its duties, and divert the mind from real scenes to 
images of its own creation, they are decidedly 
pernicious. This, to a greater or less extent, is 
the effect of all novels. Every habitual reader of 
them knows it to be the fact." 

But, without further preliminary remarks, I pro- 
ceed to specify some of the objections to novel 
reading; and, in doing so, I shall endeavor to 
establish my positions by the testimony of compe- 
tent witnesses. 

1. First, then, I remark, that novel reading pro- 
duces an undue developement of the imagination. 
That profound thinker, the author of the " Natural 
History of Enthusiasm,"* &c. in his invaluable 
treatise on " Home Education," remarks, that " The 
imagination and the imaginative sentiments are the 
very last to be developed, where nature takes her 
own course. It is the rich-colored chrysanthenumf 
of the intellectual parterre. So late in their ap- 
pearance are the genuine imaginative emotions, 
and so nearly do they bear upon the confines of 
personal or adult mental culture, that, except in 
regard to certain commencements and prepara- 



* Mr. Isaac Taylor. 

t A flower that blooms late in the season. 

12 



178 NOVEL READING. 

lions, the subject might altogether have been ex- 
cluded, as not belonging to home'educadon." An 
American medical writer, in a treatise on the in- 
fluence of mental cultivation upon health, says the 
nervous system, being connected with the brain, is 
early developed, and becomes the predominating 
system in youth ; which predominance is necessary 
during the periods devoted to the increase of the 
body ; but this great and early developement very 
much increases the liability to disease. He there- 
fore concludes that, during this period, strong ex- 
citement of the feelings is in danger of producing 
such a preponderance of the nervous system as to 
make it always easily excited, and disposed to 
sympathize with disorder in any part of the body ; 
thus generating a predisposition to hypochondriasis 
and numerous afflicting nervous diseases. " Men- 
tal excitement," he says, " increases the flow of 
the blood to the head, and augments the size and 
power of the brain, just as the exercise of the limbs 
increases and strengthens the muscles of the limbs 
exercised." And Dr. James Jackson says, "Extra 
developement and sensibility of the brain cannot 
take place but at the expense of some function or 
structure in the animal or organic system. When, 
therefore, an undue share of the vital energy of an 
individual is directed to a particular organ, a pro- 
portionate subduction is made from some other." 

Any sort of light reading is supposed to be less 
injurious to health than close study. But, if these 
principles are correct, works of fiction, which 






NOVEL READING. 179 

strongly excite the imagination and feelings, must 
be much more injurious than study, and, in the 
period of youth, highly dangerous. As the pre- 
dominance of the nervous system is necessary 
during the growth of the body, the opinion of 
Mr. Taylor, as to the late developement of the 
imagination, agrees with the analogy of nature ; 
for it is the imagination which acts most directly 
on the nervous system ; and we should naturally 
conclude that the wisdom of the Creator would 
delay its developement during the predominance 
of the nervous system. What, then, must be the 
physical effects of strong stimulants, applied to the 
imaginative powers of girls in their teens ? for this 
is generally the period when the taste for novels is 
acquired, and when their deleterious influence, in 
the permanent deterioration of character, is most 
severely felt. The danger is very great, at this 
critical period, as to the health of females, either 
that fatal diseases will be induced, or that such a 
permanent preponderance of the nervous system 
will be created, as greatly to enfeeble the constitu- 
tion, and destroy all balance of character. Just 
such injurious excitement is furnished by novel 
reading ; and we need not go far to find examples 
of just such ruinous effects. " That excessive 
predominance of feeling and imagination," says 
Mr. Hall, " for which the infidel Rousseau was 
noted, is thought to have been chiefly owing to 
such a cause. Nearly his whole time, till eight 
years of age, was spent in listening to romances, 
read to him by his father." 



180 NOVEL READING. 

The effects of this kind of reading upon girls, in 
the premature and disproportionate developement 
of the imagination, is thus described by Hannah 
More, whose extensive acquaintance with fashion- 
able society will give due weight to her opinions 
on such a subject : " Frivolous reading will pro- 
duce its correspondent effect in much less time 
than books of solid instruction ; the imagination 
being liable to be wrought upon, and the feelings 
to be set agoing, much faster than the understand- 
ing can be opened and the judgment, enlightened. 
A talent for conversation should be the result of 
instruction, — not its precursor: it is a golden 
fruit, when suffered to ripen gradually in the tree 
of knowledge ; but, if forced in the hot-bed of a 
circulating library, it will turn out worthless and 
vapid, in proportion as it was artificial and prema- 
ture. Girls, who have been accustomed to devour 
a multitude of frivolous books, will converse and 
write with a far greater appearance of skill, as to 
style and sentiment, at twelve or fourteen years 
old, than those of a more advanced age, who are 
under the discipline of severe studies ; but the for- 
mer, having early attained to that low standard 
which had been held out to them, become station- 
ary ; while the latter, quietly progressive, are 
passing through just gradations, to a higher strain 
of mind ; and those who early begin with talking 
and writing like women, commonly end with think- 
ing and acting like children." 

The following remarks of the same writer ap- 
ply, with equal force, after the period of youth is 



NOVEL READING. 181 

passed. Speaking of the education of females, 
she says, " Though their imagination is already 
too lively, and their judgment naturally incorrect, 
in educating them, we go on to stimulate the im- 
agination, while we neglect the regulation of the 
judgment. They already want ballast, and we 
make their education consist in continually crowd- 
ing more sail than they can carry. Their intel- 
lectual powers being so little strengthened by ex- 
ercise, makes every little petty business appear a 
hardship to them ; whereas, serious study would 
be useful, were it only that it leads the mind to 
the habit of conquering difficulties. But it is pecu- 
liarly hard to turn at once from the indolent repose 
of light reading, — from the concern of mere ani- 
mal life, the objects of sense, or the frivolousness 
of female chit-chat, — it is peculiarly hard, I say, 
to a mind so softened, to rescue itself from the do- 
minion of self-indulgence, to resume its powers, to 
call home its scattered strength, to shut out every 
foreign intrusion, to force back a sprig so unnatu- 
rally bent, and to devote itself to religious reading, 
to active business, to sober reflection, to self-exam- 
ination : whereas, to an intellect accustomed to 
think at all, the difficulty of thinking seriously is 
obviously lessened." 

2. Novel reading produces a morhid appetite 
for excitement. The object of the novelist general- 
ly is, to produce the highest possible degree of 
excitement, both of the mind and the passions. 
The effect is very similar to that of intoxicating 



182 NOVEL READING. 






liquors on the body; hence the confirmed novel 
reader becomes a kind of literary inebriate, to 
whom the things of entity have no attractions, and 
whose thirst cannot be slaked, even with the water 
of life. And as intoxication enfeebles the body 
and engenders indolent habits, so this unnatural 
stimulus enfeebles the intellectual powers, induces 
mental indolence, and unfits the mind for vigorous 
effort. Nothing less stimulating than its accus- 
tomed aliment can rouse such a mind to action, or 
call forth its energies ; and then, being under the 
influence of mental intoxication, which dethrones 
reason and destroys the power of self-control, they 
are always misdirected. 

3. Novel reading promotes a sickly sensibility. 
Dr. Brigham, speaking of the too powerful excite- 
ment of the female mind, says, " In them the 
nervous system naturally predominates. They 
are endowed with quicker sensibility, and far more 
active imagination, than men. Their emotions are 
more intense, and their senses alive to more deli- 
cate impressions. They therefore require great 
attention, lest this exquisite sensibility, which, 
when properly and naturally developed, constitutes 
the greatest excellence of woman, should either 
become excessive by too strong excitement, or 
suppressed by misdirected education." Novel 
reading produces just the kind of excitement cal- 
culated to develope this excessive and diseased 
sensibility ; and the effect is, to fill the mind with 
imaginary fears, and produce excessive alarm and 



NOVEL READING. 183 

agitation at the prospect of clanger, the sight of dis- 
tress, or the presence of unpleasant objects ; while 
no place is found for the exercise of genuine sym- 
pathy for real objects of compassion. That sensi- 
bility which weeps over imaginary woes of imagi- 
nary beings calls forth but imaginary sympathy. 
It is too refined to be excited by the vulgar objects 
of compassion presented in real life, or too excit- 
able to be of any avail in the relief of real distress. 
It may faint at the sight of blood, but it will shrink 
back from binding up the wound. If you wish 
to become weak-headed, nervous, and good for 
nothing, read novels. I have seen an account 
of a young lady who had become so nervous 
and excitable, in consequence of reading novels, 
that her head would be turned by the least appear- 
ance of danger, real or imaginary. As she was 
riding in a carriage over a bridge, in company 
with her mother and sister, she became frightened 
at some fancied danger, caught hold of the reins, 
and backed the carriage off the bridge, down a 
precipice, dashing them to pieces. 

This excessive sensibility renders its possessor 
exquisitely alive to all those influences which are 
unfriendly to human happiness, while it diminishes 
the power of endurance. Extreme sensibility, 
especially in a female, is a great misfortune, ren- 
dering the ills of life insupportable. Great care 
should therefore be taken, that, while genuine 
sensibility is cherished, its extremes should be 
avoided, and the mind fortified by strengthening 



184 NOVEL READING. 

the higher powers. On this subject, Mrs. More 
has the following sensible remarks : " Serious 
study serves to harden the mind for more trying 
conflicts ; it lifts the reader from sensation to intel- 
lect ; it abstracts her from the world and its vani- 
ties ; it fixes a wandering spirit, and fortifies a 
weak one ; it divorces her from matter ; it corrects 
that spirit of trifling which she naturally contracts 
from the frivolous turn of female conversation, 
and the petty nature of female employments ; it 
concentrates her attention, assists her in a habit of 
excluding trivial thoughts, and thus even helps to 
qualify her for religious pursuits. Yes, I repeat 
it, there is to woman a Christian use to be made of 
sober studies; while books of an opposite cast, 
however unexceptionable they may be sometimes 
found in point of expression, however free from 
evil in its more gross and palpable shapes, yet, 
from their very nature and constitution, they excite 
a spirit of relaxation, by exhibiting scenes and 
suggesting ideas which soften the mind and set the 
fancy at work ; they take off wholesome restraints, 
diminish sober-mindedness, and at best, feed habits 
of improper indulgence, and nourish a vain and 
visionary indolence, which lays the mind open to 
error and the heart to seduction." 

4. Novel reading gives erroneous views of life. 
The testimony of Fenelon, on this point, is valu- 
able, as showing that the influence of novels, a 
hundred years ago, in another country, was the 
same as it now is among us. He says, "Unin- 



NOVEL READING. 185 

structed and ignorant girls are always possessed 
of an erratic imagination. For want of solid nour- 
ishment, all the ardor of their curiosity is directed 
toward vain and dangerous objects. Those who are 
not without talent, often devote themselves entirely 
to the perusal of books w T hich tend to cherish their 
vanity ; they have a passionate fondness for novels, 
plays, narratives of romantic adventures, in which 
licentious love occupies a prominent place ; in 
fine, by habituating themselves to the high-flown 
language of the heroes of romance their heads 
are filled with visionary notions. In this way they 
even render themselves unfit for society ; for all 
these fine sentiments, these adventures which the 
author of the romance has invented to gratify the 
imagination, have no connection with the true 
motives that excite to action and control the inter- 
ests of society, or with the disappointments inva- 
riably attendant on human affairs. A poor girl, 
full of the tender and the marvellous, which have 
charmed her in the perusal of such works, is aston- 
ished not to find in the world real characters re- 
sembling these heroes : she would wish to live like 
those imaginary princesses, who, in the fictions of 
romance, are always charming, always adored, 
always placed beyond the reach of necessary du- 
ties. What must be her disgust when compelled 
to descend from these flights of fancy to the hum- 
ble details of domestic life ! " 

But the following testimony of Goldsmith is, if 
possible, still more valuable, as the writer's wis- 



186 NOVEL READING. 

dom, like Solomon's, is experimental, he having 
written one of the least exceptionable novels in the 
English language. " Above all things," he says, 
in a letter to his brother, " never let your son touch 
a romance or a novel. These paint beauty in 
colors more charming than nature ; and describe 
happiness that man never tastes. How delusive, 
how destructive, are those pictures of consummate 
bliss ! They teach the young mind to sigh after 
beauty and happiness which never existed ; to 
despise the little good which fortune has mixed in 
our cup, by expecting more than she ever gave ; 
and, in general — take the word of a man who has 
studied human nature more by experience than 
precept — take my word for it, I say, that such 
books teach us very little of the world." 

5. Novel reading strengthens the passions, weak- 
ens the virtues, and diminishes the power of self- 
control. Multitudes may date, their ruin from the 
commencement of this kind of reading ; and many 
more, who have been rescued from the snare, will 
regret, to the end of their days, its influence in the 
early formation of their character. The novel 
writer, having no higher object in view than to 
amuse the reader, and being deficient in moral 
principle, appeals to the imagination and the pas- 
sions, as the readiest way of access to the heart. 
A love affair, of some sort, is indispensable to this 
species of writing. Indeed, both novel writers and 
novel readers seem to be worshippers at the shrine 
of an imaginary sentiment, denominated love ; but 



NOVEL READING. 187 

which, if traced to its source, would be found to 
have a much more questionable origin than the 
sentiment which leads to conjugal union. To a 
very great extent, these works unite in the same 
person some of the noblest traits of character, with 
secret or open immorality ; thus clothing vice in 
a garb of loveliness, and insensibly undermining 
virtuous principle. Yet, in many of them, the 
subtle poison is so diffused as not to be seen by its 
victims till it is too late to apply a remedy. To 
substantiate this charge, I shall produce the author- 
ity of one whose literary character and position in 
society gave her the most ample opportunity of 
judging correctly. Though the principal drift of 
the following remarks of Mrs. Hannah More is 
directed against a particular class of these writings, 
yet, from the commencement, it will be seen that 
she meant to apply them indiscriminately to novels 
and romances of every description, at least in 
their ultimate tendencies. It may be true that, in 
regard to some of them, the picture is highly 
wrought ; yet the more covert and insidious the 
poison, the greater is the danger. If there are any, 
of the whole tribe of novels and romances, which 
are not obnoxious to these charges, they all fall 
under those already enumerated ; and they will all 
be found tending towards the imminent dangers here 
portrayed ; for the appetite, once created, will de- 
mand still stronger and stronger stimulus, till it 
has tasted the whole. It may, however, be safely 
asserted that no work of imagination, the incidents 



188 NOVEL READING. 






of which are interwoven with a love affair, can be 
wholly free from these dangers. 

" Novels," says Mrs. More, " which chiefly used 
to be dangerous in one respect, are now become 
mischievous in a thousand. They are continually 
shifting their ground, and enlarging their sphere, 
and are daily becoming vehicles of wider mischief. 
Sometimes they concentrate their force, and are at 
once employed to diffuse destructive politics, de- 
plorable profligacy, and impudent infidelity. Rous- 
seau was the first popular dispenser of this com- 
plicated drug, in which the deleterious infusion 
was strong, and the effect proportionably fatal ; for 
he does not attempt to seduce the affections but 
through the medium of the principles. He does 
not paint an innocent woman ruined, repenting, 
and restored ; but, with a far more mischievous 
refinement, he annihilates the value of chastity, 
and, with pernicious subtlety, attempts to make his 
heroine almost more amiable without it. He ex- 
hibits a virtuous woman, the victim, not of tempta- 
tion, but of reason ; not of vice, but of sentiment ; 
not of passion, but of conviction ; and strikes at 
the very root of honor by elevating a crime into a 
principle. "With a metaphysical sophistry the most 
plausible, he debauches the heart of woman by 
cherishing her vanity, in the erection of a system 
of male virtues, to which, with a lofty dereliction 
of those that are her more peculiar and character- 
istic praise, he tempts her to aspire ; powerfully 
insinuating that to this splendid system chastity 



NOVEL READING. 189 

does not belong ; thus corrupting the judgment, 
and bewildering the understanding, as the most 
effectual way to inflame the imagination and de- 
prave the heart. 

" The rare mischief of this author consists in 
his power of seducing by falsehood those who love 
truth, but whose minds are still wavering, and 
whose principles are not yet formed. He allures 
the warm-hearted to embrace vice, not because 
they prefer vice, but because he gives to vice so 
natural an air of virtue ; and ardent and enthusi- 
astic youth, too confidently trusting in their integ- 
rity and in their teacher, will be undone, while 
they fancy they are indulging in the noblest feel- 
ings of their nature. Many authors will more in- 
fallibly complete the ruin of the loose and ill-dis- 
posed ; but perhaps there never was a net of such 
exquisite art and inextricable workmanship spread 
to entangle innocence, and ensnare inexperience, 
as the writings of Rousseau ; and, unhappily, the 
victim does not even struggle in the toils, because 
part of the delusion consists in imagining that he 
is set at liberty. 

" Some of our recent popular publications have 
adopted and enlarged all the mischiefs of this 
school ; and the principal evil arising from them 
is, that the virtues they exhibit are almost more 
dangerous than the vices. The chief materials 
out of which these delusive systems are framed 
are characters who practise superfluous acts of 
generosity, while they are trampling on obvious 



190 NOVEL READING. 

and commanded duties ; who combine inflated 
sentiments of honor with actions the most flagi- 
tious ; a high tone of self-confidence with a per- 
petual neglect of self-denial ; pathetic apostrophes 
to the passions, but no attempt to resist them. 
They teach that chastity is only individual attach- 
ment ; that no duty exists which is not prompted 
by feeling ; that impulse is the main spring of vir- 
tuous actions, while laws and religion are only 
unjust restraints ; the former imposed by arbitrary 
men, the latter by the absurd prejudices of timo- 
rous and unenlightened conscience. Alas ! they 
do not know that the best creature of impulse that 
ever lived is but a wayward, unfixed, unprincipled 
being ! that the best natural man requires a curb, 
and needs that balance to the affections which 
Christianity alone can furnish, and without which 
benevolent propensities are no security to virtue. 
And perhaps it is not too much to say, in spite of 
the monopoly of benevolence to which the mere 
philosopher lays claim, that the human duties of 
the second table have never once been well per- 
formed by any of the rejectors of that previous 
portion of the decalogue which enjoins duty to God. 
" In some of the most splendid of these charac- 
ters compassion is erected into the throne of jus- 
tice, and justice degraded into the rank of plebeian 
virtues. It is considered as a noble exemplification 
of sentiment that creditors should be defrauded, 
while the money due to them is lavished in daz- 
zling acts of charity to some object that affects 



NOVEL READING. 191 

the senses ; which paroxysms of charity are made 
the sponge of every sin, and the substitute of 
every virtue ; the whole indirectly tending to inti- 
mate how very henevolent people are zvJw are not 
Christians. From many of these compositions, 
indeed, Christianity is systematically, and always 
virtually, excluded ; for the law and the prophets, 
and the gospel, can make no part of a scheme in 
which this world is looked upon as all in all ; in 
which want and misery are considered as evils 
arising solely from the defects of human govern- 
ments, and not as making part of the dispensations 
of God ; in which poverty is represented as mere- 
ly a political evil, and the restraints which tend to 
keep the poor honest are painted as the most fla- 
grant injustice. The gospel can make no part of 
a system in which the absurd idea of perfectibility 
is considered as applicable to fallen creatures ; in 
which the chimerical project of consummate earth- 
ly happiness (founded on the mad pretence of 
loving the poor better than God loves them) would 
defeat the divine plan, which meant this world for 
a scene of discipline, not of remuneration. 

" But the part of the system most fatal to that 
class whom I am addressing is, that even in those 
works which do not go all the length of treating 
marriage as an unjust infringement on liberty, and 
a tyrannical deduction from general happiness, yet 
it commonly happens that the hero or heroine who 
has practically violated the letter of the seventh 
commandment, and continues to live in the allowed 



192 NOVEL READING. 

violation of its spirit, is painted as so amiable and 
so benevolent, so tender or so brave ; and the 
temptation is represented as so irresistible, (for all 
these philosophers are fatalists,) the predominant 
and cherished sin is so filtered and defecated of its 
pollutions, and is so sheltered and surrounded, and 
relieved with shining qualities, that the innocent 
and impressible young reader is brought to lose all 
horror of the awful crime in question, in the com- 
placency she feels for the engaging virtues of the 
criminal." 

The following remarks of the same writer are 
worthy of special attention, at a time when the 
country is deluged with foreign romances, and 
every steam-ship that arrives is freighted with new 
productions from the prolific pens of English novel 
writers, which, by another steam process, are mul- 
tiplied and sent out, not like the " leaves of the tree 
which were for the healing of the nations," but 
like the fabled Bohon Upas, spreading moral death 
over the land. 

" Let not those to whom these pages are ad- 
dressed deceive themselves by supposing this to 
be a fable ; and let them inquire most seriously 
whether I speak the truth in asserting that the at- 
tacks of infidelity in Great Britain are at this mo- 
ment principally directed against the female breast. 
Conscious of the influence of women in civil so- 
ciety, conscious of the effect which female infi- 
delity produced in France, they attribute the ill 
success of their attempts in this country to their 



NOVEL READING. 193 

having been hitherto chiefly addressed to the male 
sex. They are now sedulously laboring to destroy 
the religious principles of women, and in too many 
instances have fatally succeeded. For this pur- 
pose, novels and romances have' been made the 
vehicles of vice and infidelity." 

6. Novel reading is a great waste of time. Few 
will pretend that they read novels with any higher 
end in view than mere amusement ; while, by the 
strong excitement they produce, they impose a 
heavier tax on both mind and body than any other 
species of mental effort. If any thing valuable is 
to be derived from them, it may be obtained with 
far less expense of time, and with safety to the 
morals, from other sources. No Christian, who 
feels the obligation of " redeeming the time be- 
cause the days are evil," will fail to feel the force 
of this remark. We have no more right to squan- 
der our time, and waste our energies in frivolous 
pursuits, than we have to waste our money in 
extravagant expenditures. We are as much the 
steioards of God in respect to the one as the 
other. 

7. Novel reading is a great hinderance to 
serious iriely. Such is the mental intoxication pro- 
duced by it, that we might as well attempt to reach 
the conscience of the inebriate, with the truths of 
God's word, as that of the novel reader ; and the 
heart that can be feasted on such dainties cannot 
have sufficient relish for the " sincere milk of the 
word " to " grow thereby." The following testi- 
13 



194 NOVEL READING. 

mony bears intrinsic evidence that the writer 
speaks from experimental knowledge : Mr. Hall 
says, " The fictions of a disordered fancy annihi- 
late, as it were, the realities of the future world, 
as well as of the present. They place men, just 
so far as they produce their legitimate influence, 
in the midst of ideal scenes, as remote from the 
existence which is to be as from that which is. 
There are objects of idolatry in the land of 
shadows, which may as effectually exclude the soul 
from heaven as the riches of the miser or the 
pleasures of the sensualist. It is truly melancholy 
to think that any should be led by the actual con- 
cerns of time to neglect the interests of eternity ; 
how much greater folly, then, to be diverted from 
so momentous an affair by mere phantoms of the 
imagination ! That the productions of the novelist 
have precisely the tendency which I am attributing 
to them, cannot be denied. I make my appeal 
with confidence to those who have for a time in- 
dulged in such reading, but at length awakened 
from the spell of the enchantress. Say, did not 
you find your interest in religion diminish, exactly 
; u proportion as your attachment to works of 
i ction increased ? Were not the hours which you 
devoted to them your hours of greatest stupidity 
in regard to your souls ? Was not the Bible then 
a tedious and neglected book to you ? Did you 
not shun the praying circle and your closets, and 
the society of devout Christians ? Were not your 
thoughts unfixed and wandering in the sanctuary ? 



NOVEL READING. 195 

Could you relish, as delightfully as at other times, 
the sacred employments of the Sabbath ? There 
will be, I am confident, but one answer to these 
questions. The experience of thousands will bear 
witness, that the conscience never slumbers so 
profoundly as over the pages of the novelist. 
The mind is then insensible alike to the hopes 
and the fears of eternity. The ear is so full 
of other sounds, that God is unheard, though he 
speak. He may even whet his sword of ven- 
geance, but the fascinated victim sees not its terri- 
ble gleam." 

If such is the effect of novel reading, how can 
one, who has solemnly devoted himself to the ser- 
vice of God, spend the precious moments, given 
him here for discipline and preparation for a 
higher and nobler sphere, in thus conteracting the' 
gracious designs of God towards his soul ? How 
dangerous thus to parley with temptation ! What 
an example to set before impenitent friends, which, 
if they follow it, will place an almost insurmount- 
ably obstacle in the way of their conversion ! How 
ungrateful to him who "died for all, that they 
which live should not henceforth live unto them- 
selves, but unto hirfi which died for them and ro'ie 
again ! " 

8. Before leaving this subject, a class of works 
denominated religious novels claim some attention. 
They may, perhaps, find more friends among re- 
ligious people than common romances, because 
they profess to recommend religion. But, though 



196 RELIGIOUS NOVELS. 

they may be free from every thing gross and 
directly tending to irreligion or licentiousness, yet 
it is believed that the same general objections lie 
against them as against all others. All that has 
been said of the influence on the imagination and 
sensibility, of morbid excitement, and of erroneous 
views of life, lies equally against religious novels ; 
and, besides these, there is another objection, of 
sufficient weight to counterbalance all that may be 
said of their unexceptionable morals. It is, that 
they give false views of religion. Mrs. More, in 
a note appended to her description of popular 
novels, says, " It is to be lamented that some, even 
of those more virtuous novel writers, who intend 
to espouse the cause of religion, yet exhibit false 
views of it. I have lately seen a work of some 
merit in this way, which was meritoriously de- 
signed to expose the impieties of the new philoso- 
phy. But the writer betrayed his own imperfect 
knowledge of the Christianity he was defending, 
by making his hero, whom he proposed as a 
pattern, fight a duel ! " 

On the same subject, Mr. Hall remarks, " I 
would not except from these remarks those pro- 
ductions which, by a strange rflisnomer, are called 
religious novels. They have, in some instances, 
no doubt, been written by men of piety, and from 
good motives. Such persons have, however, it is 
but too manifest, in this case, misjudged, and done 
serious injury to the cause which they meant to 
advance. The objection which is so strong against 



RELIGIOUS NOVELS. 197 

other works of fiction, lies with equal weight 
against them. The views of life which the former 
give are not more erroneous than the representa- 
tions of religion contained in the latter. Incalcu- 
lable evil may be the consequence of this. The 
effect of turning from those images of Christian 
perfection, which the religious novel presents, to 
the mixed characters which even good men ex- 
hibit, must be either petulant censoriousness, or 
distrust of all pretensions to piety. This is not all. 
Apply the test which should always determine 
your estimate of books. Do romances of this class 
increase your attachment to the Bible ? Are you 
able, at any moment, to lay them aside and re- 
sume the sacred volume with undiminished in- 
terest ? Do they prepare your minds for more 
delightful communion with God ? Do they dispose 
you to more frequent acts of sympathy and 
benevolence ? If any have, even in a slight de- 
gree, experienced such effects, they are examples 
of an exception to the general law. The testi- 
mony on this subject bears with overwhelming pre- 
ponderance the other way. All, except those who 
are fascinated to delusion, know that the mind 
may be full of the excitement which a religious 
novel awakens, while it is enmity itself against 
God. The danger that those who feel such emo- 
tion may substitute it for the subduing power of 
the gospel, is one which those only will think 
trifling who know little respecting the deceitful- 
ness of the human heart." 



198 LIGHT READING. 

But I would not advise you to read any books, 
merely because you can obtain no other, nor be- 
cause there is nothing bad in them. There are 
many books which contain nothing particularly 
objectionable, which, nevertheless, are not the best 
that can be obtained. There are so many books, 
at the present day, that there is no necessity for 
wasting precious time upon crude, ill-digested, or 
unprofitable works. There is such a thing, also, 
as reading too much. The mind may be filled 
with ideas and facts which it cannot digest. You 
may, also, read in such a miscellaneous, desultory 
manner, as to derive little benefit from it. A 
house may contain abundance of rich furniture, 
yet, if it is all stowed away in the lumber-room, it 
will be of little use. The mind and character 
may also receive great injury from an undue pro- 
portion of such light reading as is useful in its 
place, but injurious when indulged to excess. The 
following remarks of Mrs. More deserve serious 
attention, in this connection : "I venture to re- 
mark, that real knowledge, and real piety, though 
they may have gained in many instances, have 
suffered in others, from that profusion of little, 
amusing, sentimental books with which the youth- 
ful library overflows. Abundance has its dangers 
as well as scarcity. In the first place, may not 
the multiplicity of these alluring little works in- 
crease the natural reluctance to those more dry 
and uninteresting studies, of which, after all, the 
rudiments of every part of learning must consist ? 



LIGHT READING. 199 

And, secondly, is there not some danger (though 
there are many honorable exceptions) that some 
of those engaging narratives may serve to infuse 
into the youthful heart a sort of spurious goodness, 
a confidence of virtue, a parade of charity ? and 
that the benevolent actions, with the recital of 
which they abound, when they are not made to 
flow from any source but feeling, may tend to in- 
spire a self-complacency, a self-gratulation, a 
4 stand by, for I am holier than thou ? ' May not 
the success with which the good deeds of the little 
heroes are uniformly crowned, the invariable re- 
ward which is made the instant concomitant of 
well-doing, furnish the young reader with false 
views of the condition of life, and the nature of the 
divine dealings with men ? May they not help to 
suggest a false standard of morals, to infuse a love 
of popularity, and an anxiety for praise, in the 
place of that simple and unostentatious rule of 
doing whatever good we do, ' because it is the will 
of God ? ' " 

It is not my purpose, however, to condemn all 
works of fiction, nor to censure the judicious cul- 
tivation of the imagination and the taste. Fictions 
of the allegorical and parabolical kind have their 
place in the illustration of truth, and are sanctioned 
by Scripture. Those of another class, which give 
just representations of life, without the accompani- 
ment of a love story, may, to a limited extent, be 
allowed. You may, also, devote some time pleas- 
antly and profitably to the best English classics, 



200 CONCLUSION. 

both in poetry and prose, which, for the want of a 
better term, I shall include under the head of 
belles lettres, for the purpose of cultivating the 
imagination, improving the taste, and enriching 
your style. These should be selected with great 
discrimination and care, with reference both to 
their style and their moral tendency. Poetry, to 
a limited extent, tends to elevate the mind, cher- 
ish the finer sensibilities of the heart, and refine 
the taste. But, if you cannot obtain books which 
furnish you a profitable employment, for your 
hours of leisure, devote them to the study of the 
Bible. This you always have with you, and 
you will find it a never-failing treasure. The 
more you study it, 'the more delight it will afford. 
You may find new beauties in it, and " still in- 
creasing light," as long as you live ; and, after 
death, the unfolding of its glorious mysteries will 
furnish employment for a never-ending eternity. 

You will find it profitable to keep a journal ; and 
at the close of every day's reading write the sub- 
stance of what you have read, briefly, from memo- 
ry ; and the next time you take up the same sub- 
ject, review your journal, and it will bring to your 
recollection the connection. It will also afford a 
good exercise in writing, and assist the memory. 



CHAPTER XII. 

IMPROVEMENT OF TIME PRESENT OBLIGA- 
TION. 

"Remember how short my time is." — Ps. Ixxxix. 47. 
" To every thing there is a season, a time for every purpose under 
heaven." — Eccl. hi. 1. 

" Redeeming the time, because the days are evil." — Eph. v. 16. 
" Behold NOW is the accepted time." — 2 Cor. vi. 2. 

When you entered into solemn covenant with 
the Lord, you consecrated your whole life to his 
service. Your time, then, is not your own, but the 
Lord's. If you waste it, or spend it unprontably, 
you rob God. You are not af liberty even to 
employ it exclusively for yourself. You are 
bound to glorify God with your time. It is one of 
the talents which he has entrusted to you as his 
steward. And how can this be done ? By so 
employing it that it will be most beneficial both to 
yourself and others. The Christian who properly 
considers the great work he has to perform in his 
own soul, as well as the wide field of benevolent 
exertion which opens every v/here around him, 
and reflects how exceedingly short his time is, will 
not be disposed to trifle away its precious mo- 
ments. Hence we are exhorted to redeem, or 



202 VALUE OF MOMENTS. 

rescue, the time, as it flies. A very common fault 
lies in not estimating the value of a moment. 
This leads to the waste of immense portions of 
precious time. It is with time as with an estate. 
The old adage is, " Take care of the pennies, and 
the pounds will take care of themselves." So, if 
we take care of the moments, the hours will take 
care of themselves. Indeed, our whole lives are 
made up of moments. A little calculation may- 
startle those who carelessly and foolishly trifle 
away small portions of time. Suppose you waste 
only ten minutes at a time, six times in a day ; this 
will make an hour. This hour is subtracted from 
that portion of your time which might have been 
devoted to active employments. Sleep, refresh- 
ment, and personal duties generally occupy at 
least one half of the twenty-four hours. You have, 
then, lost one twelfth part of the available portion 
of the day. Suppose, then, you live to the age of 
seventy years. Take from this the first ten years 
of your life. From the sixty remaining you will 
have thrown away five years ! These five years 
are taken from that portion of your time which 
should have been employed in the cultivation of 
your mind, and in the practical duties of religion. 
For the common excuse for neglecting the im- 
provement of the mind, and the cultivation of per- 
sonal piety, is want of time. Now, if you employ 
one half of this time in reading, at the rate of 
twenty pages an hour, you will be able to read 
more than eighteen thousand pages, or sixty vol- 



HOW TO REDEEM TIME. 203 

umes, of three hundred pages each. If you em- 
ploy the other half in devotional exercises, in ad- 
dition to the time you would spend in this manner, 
upon the supposition that these five years are lost, 
what an influence will it have upon the health of 
your soul ? Or, if you spend the whole of it in 
the active duties of Christian benevolence, how 
much good may you accomplish ? Think what 
you might do by employing five years in the undi- 
vided service of your Master. 

But the grand secret of redeeming time is, sys- 
tematic arrangements. The wise man says, " To 
every thing there is a season, and a time for every 
purpose under heaven." If we so divide our time 
as to assign a particular season for every employ- 
ment, we shall be at no loss, when one thing is 
finished, what to do next; and one duty will not 
crowd upon another. For want of this system, 
many persons suffer much needless perplexity. 
They find a multitude of duties crowding upon 
them at the same time, and they know not. 
where to begin to discharge them. They spend 
perhaps half their time in considering what they 
shall do. They are always in a hurry and bustle, 
yet, when the day is gone, they have not half 
finished its duties. All this would have been 
avoided, had they parceled out the day, and as- 
signed particular duties to particular seasons. 
They might have gone quietly to their work, pur- 
sued their employments with calmness and sereni- 
ty, and, at the close of the day, laid themselves 



204 SYSTEMATIC ARRANGEMENT. 

down to rest, with the satisfaction of having dis- 
charged every duty. Form, then, a systematic 
plan, to regulate your daily employments. Give 
to each particular duty its appropriate place ; and, 
when you have finished one, pass rapidly to anoth- 
er, without losing any precious intervals between. 
Bear in mind, that every moment you waste will 
be deducted from the period of your earthly exist- 
ence ; but do not try to crowd too much into the 
compass of a single day : this will defeat your 
object. You will always be liable to numerous 
and unavoidable interruptions. You have friends, 
who claim a portion of your time : it is better to 
interrupt your own affairs, than to treat them rude- 
ly. You have also many accidental duties, which 
you cannot bring into the regular routine of your 
employments. Give, then, sufficient latitude to 
your system to anticipate these, so that your affairs 
may not be thrown into confusion by their unex- 
pected occurrence. 

The duty of being systematic in our arrange- 
ments is enforced by several considerations : 1. 
By the example of our Creator. By a careful 
perusal of the first chapter of Genesis, you will 
see that God assigned a particular portion of the 
creation to each day of the week, and that he 
rested on the seventh day. He could as easily 
have made all things at once, by a single word of 
his power, as to have been occupied six days in 
the creation. As for resting the seventh day, the 
Almighty could not be weary, and therefore needed 



MOTIVES FOR BEING SYSTEMATIC. 205 

no rest. What, then, could have been his design, 
but to set us an example of order ? Our Saviour 
also set a beautiful example of order, on the morn- 
ing of his resurrection. Those who first went into 
the sepulchre found the linen clothes lying in one 
place, and the napkin folded and laid by itself. 

2. This duty is also enforced by the analogy of 
the visible creation. The most complete and per- 
fect system, order, and harmony, may be read in 
every page of the book of nature. From the mi- 
nutest insect, up, through all the animal creation, 
to the structure of our own bodies, there is a sys- 
tematic arrangement of every particle of matter. 
So, from the little pebble that is washed upon the 
sea-shore, up to the loftiest worlds, and the whole 
planetary system, the same truth is manifest. 

3. This duty is enforced by our obligation to 
employ all our time for the glory of God. If we 
neglect it, we lose much precious time, which 
might have been employed in the service of the 
Lord. 

I shall close this chapter with a few remarks on 
the nature of obligation. The very idea of obliga- 
tion supposes the possibility of the thing being 
done that is required. There can be no such thing 
as our being under obligation to do what is, in its 
own nature, impossible. The idea itself is absurd. 
This principle is recognized by our Lord, in the 
parable of the talents. The man only required of 
his servants according to their ability. Nothing, 



206 PRESENT OBLIGATION. 

then, is duty, except what can be done at the pres- 
ent moment. There are other things which may 
be duty hereafter ; but they are not present duty. 
The obligation of duty therefore rests on the pres- 
ent moment. No principle can be of greater im- 
portance, in practical life, than this. It lies at the 
foundation of all Christian effort. It is the neglect 
of it which has ruined thousands of immortal souls, 
who have sat under the sound of the gospel. It is 
the neglect of it which prevents Christians from 
rising to the true standard of personal piety. If it 
is the duty of a sinner to repent, it is his duty to 
do it now ; and every moment's delay is a new act 
of rebellion against God. If it is the duty of a 
backslider to return and humble himself before 
God, it is his duty to do it now; and, every moment 
he delays, he is going farther from God, and ren- 
dering his return more difficult. If it is the duty 
of a Christian to live near to God, to feel his pres- 
ence, to hold communion with him, to be affected 
with the infinite beauty and excellence of his holy 
character, the obligation of that duty rests on the 
present moment. Every moment's delay is sin. 
And so of every other duty. Our first object, 
then, is to know present duty ; our second, to do it. 
We cannot put off any thing which we ought to do 
now, without bringing guilt on our souls. 



CHAPTER XIII. 

CHRISTIAN ACTIVITY. 
" She hath done what she could." — Makk xiv. 8. 

No one, who possesses the spirit of our Master, 
can be indifferent towards the great benevolent 
enterprises of the present day. It is important, 
then, that we should know what we can do towards 
moving them forward ; for obligation is coextensive 
with ability. Christ commended the woman who 
poured the ointment on his head, for doing " what 
she could.'''' If you do more than any within the 
circle of your acquaintance, and yet leave undone 
any thing that you can do, you do not discharge 
your obligations. You have entered into the ser- 
vice of the Lord, and he requires you to do ivhat 
you can. It, then, becomes a matter of serious 
inquiry, " What can I do?" It is an interesting 
fact, that the great moral enterprises of the present 
day, both for the conversion of the world, and for 
meliorating the temporal condition of the poor, are, 
in a great measure, sustained by the energy of 
female influence. This influence is felt in every 
department of society, and must be, wherever the 
principles of the gospel prevail, so as to elevate 






208 FEMALE INFLUENCE. 

your sex to the station which properly belongs to 
them. Yet, where correct principles prevail, it 
will be done in an unostentatious, noiseless man- 
ner, without assuming to act in a sphere which 
" nature itself teaches " does not belong to woman. 
I will endeavor to point out some of the principal 
channels through which female influence may, 
with propriety, be exerted, for the promotion of 
benevolent objects. 

I. You may make your influence felt in the Bible 
Society. The object of this society is to furnish the 
Holy Scriptures to the destitute. The spirit of 
Christ is a spirit of the most expansive benevolence. 
If you possess this spirit, and value the sacred 
treasure contained in God's word as you ought, 
you will feel a thrilling interest in this cause ; your 
heart will overflow with compassion for those poor 
souls who have not the word of life. What, then, 
must be your emotions, when you consider that 
many hundreds of millions of your fellow-beings, 
as good by nature as yourself, are destitute of 
the Bible ? The population of the whole world 
is estimated at seven hundred and thirty-seven mil- 
lions. Of these, five hundred and nine millions 
are heathen, and one hundred and fifty -six millions 
are Roman and Greek Catholics ; nearly all of 
whom are destitute of the word of God. This 
leaves but seventy-two millions who are called 
Protestants ; but a vast number of these, even in 
our own highly favored land, are living without the 
Bible. Can you say, with the Psalmist, " O how 






THE TRACT SOCIETY. 209 

love I thy law ! it is my meditation all the day ? " 
How, then, must your heart bleed, in view of these 
facts ! " But," perhaps you reply, " what can I 
do for these perishing millions ? " I answer, Do 
what you can. This is all that God requires of 
you. Although what you can do will be but as a 
drop of water in the ocean, compared with what is 
to be done, yet it may be the means of saving 
many perishing souls. You can become a member 
of the Bible society ; you can contribute, at least, 
your mite ; you can act as a visitor and collector, 
both to ascertain and supply those families which 
are destitute of the word of life, and to obtain the 
means of supplying others ; and you can exert an 
influence upon others, to induce them to enlist in 
this heavenly enterprise. 

II. You can make your influence felt in the Tract 
Society. The circulation of religious tracts has 
been abundantly owned and blessed of God's Spirit. 
It seems to be almost the only means of reaching 
some particular classes of people, who never wait 
upon God in his house. It is a cheap method of 
preaching the gospel both to the rich and the poor. 
For a single cent, or even less, a sermon may be 
obtained, containing a portion of divine truth suffi- 
cient, with God's blessing, to lead a soul to Christ.. 
Engage actively in the various forms of this de- 
partment of benevolent labor. The distribution of 
a tract to every family in a town once a month, 
when properly conducted, may be the means of 
doing great good. It furnishes an easy introduc- 
14 



210 MONTHLY TRACT DISTRIBUTION. 






tion into families where God is not acknowledged ; 
and the matter contained in the tract will assist you 
to introduce religious conversation. It will enable 
you to ascertain and relieve the wants of the poor, 
without seeming to be obtrusive. It will soften 
your own heart, and excite your compassion, in 
view of the objects of distress with which you 
meet. It also furnishes a convenient opportunity 
for collecting children into Sabbath schools. In 
distributing tracts, endeavor, as far as courtesy 
and propriety will admit, to engage those with 
whom you meet in direct personal conversation 
with regard to the concerns of their souls ; and, 
when you meet only with the female members of 
the family, and circumstances favor it, pray with 
them. By so doing, you may be the instrument of 
saving many precious souls. Your labor will also 
reflect back upon yourself, and warm your own 
heart. You will get a deeper sense of the dreadful 
condition of perishing sinners ; and this will be the 
means of exciting a spirit of prayer in their behalf. 
Those engaged in this work should meet every 
month, after finishing the distribution, report all 
cases of interest, and spend a season in prayer 
for the Divine blessing upon their labors. I 
would advise you to begin your distribution early 
in the month, and always finish it before the 
middle ; and be sure you make a written report 
to the superintendent, as soon as you have fin- 
ished it. 

III. You can make your influence felt in the Mis- 



THE MISSIONARY CAUSE. 211 

sionary cause. This is a cause which must be 
near the heart of every Christian. The spirit of 
missions is in unison with every feeling of the new- 
born soul. It is the spirit of universal benevolence ; 
the same spirit which brought our Lord from the 
realms of glory to suffer and die for perishing sin- 
ners. His last command to his disciples, before 
ascending up again into heaven, was, that they 
should follow his example, in the exercise of this 
spirit, until the whole world should be brought to 
a knowledge of his salvation. But more than 
eighteen hundred years have passed away, and 
yet, at least two thirds of the inhabitants of 
this fallen world have never heard the gospel ; 
and probably not more than one seventieth part 
of them have really embraced it. This is a 
mournful picture, and calculated to call forth every 
feeling of Christian sympathy, and awaken a burn- 
ing zeal for the honor and glory of God. O, think 
how Jesus is dishonored by his own people, who 
thus disregard his last parting request ! Bu'c here,, 
again, you may inquire, " What can I do ? " You 
can do much. Although you may not be permit- 
ted to go to the heathen yourself, yet you can help 
those that do go. Although your means may De- 
limited, yet there are many ways in which you can 
do much for this cause with little means. By 
regulating all your expenses upon Christian princi- 
ples, you may save much, even of a small income, 
for benevolent purposes. But you may also exert 
an influence upon others. In your intercourse 



212 WHAT A FEMALE CAN DO. 

with other Christians, you may stir up a missionary 
spirit. To aid you in this, become acquainted 
with what has been done, and what is now doing, 
for the conversion of the heathen. Make yourself 
familiar with the arguments in favor of this cause. 
By this means, you may become a zealous and 
successful advocate of the claims of hundreds of 
millions of perishing heathen. As an opportunity 
occurs once a month for all to contribute to this 
cause, you know not what effect such efforts may 
have upon the amount contributed. There are 
other ways in which you can advance this cause ; 
but, for further suggestions on the subject, I must 
refer you to an interesting little work, published by 
the Massachusetts Sabbath School Society, entitled 
" Louisa Ralston" which presents the subject of 
missions to the heathen in a most interesting light, 
and furnishes examples of various methods of pro- 
moting the cause. 

IV. You can make your influence felt in behalf 
of the Poor. By frequenting the abodes of poverty 
and distress, you may administer to the wants of 
the afflicted, and call into active exercise the feel- 
ings of Christian sympathy in your own bosom. 
By this means, also, you will be prepared to enlist 
others in the same cause. In large towns, much is 
done for the poor by the aid of benevolent associa- 
tions ; and you may assist in this department. 
But perhaps there is no way in which you can 
do so much for them as by assisting them with 
your own hands in their afflictions, and aiding 



A PLEA FOR THE POOR. 213 

them by your advice. Be careful, however, that 
you do not make them feel that you are conferring 
an obligation. 

It is often objected against rendering assistance 
to the poor, that they are improvident, wanting in 
industry and economy ; and that relieving their 
necessities has a tendency to make them indolent, 
and prevent them from helping themselves. This 
may be true to some extent ; for intemperance has 
brought ruin and distress upon many families, and 
we cannot expect either industry, economy, or any 
other virtue in a drunkard. But there is much 
suffering even among the virtuous poor. Sickness 
and misfortune often bring distress upon deserving 
people. 

The only way we can realize the sufferings of 
the poor is to suppose ourselves in their situation. 
Let a wealthy gentleman and lady, with five or six 
small children, be suddenly deprived of all their 
property, and compelled to obtain a support for 
their family by daily labor, in the lowest employ- 
ments. Would they think they could live com- 
fortably upon perhaps no more than seventy-five 
cents a day, as the proceeds of the husband's 
labor ? Yet such is the situation of thousands of 
families, even in this land of plenty. I have met 
with families of small children, in the severity of 
winter, destitute of clothing sufficient to cover 
them, and without shoes. And, upon inquiry into 
their circumstances and means of support, I could 
not see how the parents could make any better 



214 EXAMPLE OF CHRIST. 

provision. Again, even supposing that the wretch- 
edness of the poor is brought upon them by their 
own vices, is it agreeable to the spirit of Christ to 
refuse to relieve their distresses ? Has not sin 
brought upon us all our wretchedness ? If the 
Lord Jesus had reasoned and acted upon this 
principle, would a single soul have been saved ? 
But he has commanded us to be merciful, even as 
our Father which is in heaven is merciful. And 
how is he merciful ? " He is kind unto the un- 
thankful and to the evil." Again, " If any man 
have not the spirit of Christ, he is none of his." 
And are we to suppose that the poor in our day 
are any worse than they were when Christ was 
upon earth ? Yet he greatly honored the poor, in 
appearing himself in a condition of extreme 
poverty. At his birth, his parents could provide 
him no better bed than a manger ; and while 
wearing out his life in the service of a lost world, 
he had no place to lay his head ! Yet, poor as he 
was, he set us an example of giving. At the last 
supper, when he told Judas, " That thou doest, 
do quickly," his disciples supposed' he had sent him 
to give something to the poor. From this we may 
safely infer that he was in the habit of frequently 
doing so. He also exhorted others to give to the 
poor ; and similar exhortations are frequent in the 
apostolical writings. 

A Christian is but the steward of God's property. 
By withholding it, when the kingdom of Christ, or 
the wants of the suffering poor, require it, and 



TEMPERANCE. 215 

spending it in extravagance, or hoarding it up 
for himself and family, beyond a competent pro- 
vision for their necessities, he robs God, But, even 
on the principle upon which the world acts, shall 
we neglect the sufferings of a deserving woman, 
because her husband is intemperate and vicious ? 
Or should we suffer the children to grow up with- 
out instruction, in ignorance and vice, because 
their parents are vicious ? Be, then, the devoted 
friend of the poor ; and seek to relieve distress 
wherever you find it, or whatever may be its 
cause. 

It may be necessary, however, to use some cau- 
tion against indiscriminate giving ; so as not there* 
by to encourage idleness and dissipation. As a 
general principle, it is not best to give to beggars ; 
as, by so doing, we encourage a practice that is 
demoralizing in the extreme. The more deserv- 
ing poor are retiring, and unwilling to make known 
their wants. It is better to seek out such, as the 
objects of your charity, than to give indiscrimi- 
nately to those that ask for it. Still, it may be 
well to follow those who seek your charity to their 
places of residence, and ascertain their circum- 
stances, lest there might be suffering which you 
could relieve. But there is not much confidence 
to be placed in those whose sensibilities have been 
blunted by the habit of begging, and we are very 
liable to be imposed upon by them. The best way 
in which you can help such persons is to furnish 
them with employment ; and this will test their 



216 CONVERSATION. 

honesty. If they are deserving of aid, they will 
be willing to labor for it. 

V. You may make your influence felt in the cause 
of Temperance. A false delicacy prevails among 
many ladies in relation to this subject. They seem 
to think that, as intemperance is not a common vice 
of their own sex, they have no concern with it. 
But this is a great mistake. No portion of society 
suffer so much from the consequences of intem- 
perance as females. On them it spends its fury. 
My heart sickens when I contemplate the condition 
of the drunkard's wife. I turn from the picture 
with horror and disgust. But is there no danger 
that females themselves may become partakers of 
this monstrous vice? Nay, every town, village, 
and hamlet, furnishes appalling evidence that they 
are not proof against this besotting vice. But, in- 
dependent of this, it is scarcely possible to dry up 
the secret elements of this wasting pestilence with- 
out the aid of female influence. If the curtain were 
lifted from the domestic history of the past gener- 
ation, it would doubtless appear that many of the 
intemperate appetites which have exerted such a 
terrific influence upon society were formed in the 
nursery. But, besides the formation of early hab- 
its, females exert a controlling influence over the 
public sentiment of the social circle. Here is the 
sphere of your influence. If young ladies would 
with one consent set their faces against the use of 
all intoxicating liquors, their influence could not 
fail to be felt throughout society. Make yourself 



CONVERSATION. 217 

acquainted with the subject, and lose no suitable 
opportunity of advocating the cause, or of doing 
whatever is right and proper for a lady to do in 
advancing it. 

VI. You may make your influence felt in every 
circle in which you move, hy directing conversation 
towards profitable subjects. Here the honor of 
your Master is concerned. There is a lamentable 
tendency, even among professors of religion, when 
they meet for social intercourse, to spend their time 
in light and trifling conversation. The consequence 
is, they bring leanness upon their own souls ; and, 
if any impenitent sinners witness their conduct, it 
helps to rivet upon them their carnal security. 
Christ has declared that every idle word shall be 
brought into judgment. The ability to converse 
is a talent put into our hands to cultivate for his 
glory ; and we shall be called to account for the 
manner in which we improve it. To be able to 
converse well upon important subjects is an attain- 
ment worthy of great effort. And to give a right 
direction to the conversation of any circle in which 
we move, requires some skill, along with a spiritual 
and prayerful frame of mind. It is well, before 
going into company, to seek the aid of the Holy 
Spirit, that our social intercourse may be profitable 
both to ourselves and others. 

VII. You may make your influence felt in bring- 
ing people within the sound of the gospel. There 
are multitudes, even in this land of gospel light, 
who live like the heathen. They do not appreciate 



218 DOING GOOD TO SOULS. 

the privileges they might enjoy. They live in the 
habitual neglect of public worship and the means 
of grace. This is especially the case with the 
poor in large towns. Poverty depresses their spir- 
its, and they seem to feel that " no man cares for 
their souls." It is impossible to conjecture how 
much good one devoted female may do by gath- 
ering these people into places of worship. A 
lady can much more readily gain access to such 
families than a gentleman ; and, by a pleasing 
address, and an humble and affectionate demean- 
or, she may secure their confidence, and per- 
suade them to attend public worship. In this 
way she may be the means of saving their 
souls. 

VIII. Lastly, you may make your influence di- 
rectly felt hy the impenitent. That it is the duty 
of Christians to warn impenitent sinners of their 
danger, and to point them to the " Lamb of God, 
which taketh away the sin of the world," will ap- 
pear from several considerations : 

1. The apostle Peter says, " Christ suffered for 
us, leaving us an example that we should follow his 
steps.' 1 '' Let us therefore inquire, what was his 
example, with reference to the subject under con- 
sideration ? The spirit of Christ, in the great 
work of redemption, manifests itself in compas- 
ion for sinners, and zeal for the glory of 
God. " While we were yet sinners, Christ died 
for us." And in the near prospect of his agonies, 
his prayer was, " Father, glorify thy name." It 



SPIRIT OF CHRIST. 219 

was that mercy might be extended to the guilty, 
consistently with the honor of God, that he laid 
down his life. Behold him, deeply feeling the dis- 
honor done to God by ungrateful and rebellious 
men, constantly reproving sin, weeping over the 
impenitence and hardness of heart of his country- 
men, and even exerting his power to drive out those 
who were profaning the temple. And he says, " If 
any man will come after me, let him deny himself 
and take up his cross, and follow me." To follow 
Christ is to imitate his example. Hence, unless 
we follow Christ in his general spirit, we have no 
right to be called after his name. And this we 
must do to the extent of our ability, and at the 
expense of any personal sacrifice, not excepting, if 
need be, even our own lives. This is the true 
spirit of the gospel ; and, if it were carried out in 
the life of every professor of the religion of Jesus, 
who can estimate the results which would fol- 
low ? 

2. We are required to love God with all our 
heart, soul, mind, and strength. When we love a 
friend, we are careful of his honor. If we hear 
him defamed, or lightly spoken of, or see him ill- 
treated, it gives us pain. We take part with him, 
and vindicate his character. But we see God dis- 
honored, and his goodness abused, continually.- 
Multitudes around us habitually cast off his author- 
ity, and refuse to honor him as the moral Governor 
of the universe. What can we do more for his 
honor and glory than to seek to reclaim these re- 



220 LOVE TO SOULS. 



Dring 



bellious subjects of his government, and bring 
them back to loyalty and obedience ? 

3. We are required to love our neighbor as our- 
selves. We profess to have seen the lost condition 
of perishing sinners. We think God has taken 
our feet from the " horrible pit and miry clay." 
We profess to believe that all who have not em- 
braced Christ are every moment exposed to the 
horrors of the second death. Can we love them 
as ourselves, and make no effort to open their eyes 
to their awful danger, and persuade them to flee 
from it ? Said a young man, " I do not believe 
there is any truth in what they tell us about eternal 
punishment ; nor do I believe Christians believe it 
themselves. If they did, they could not manifest 
so little concern about it." 

4. The business of reclaiming a lost world is 
committed to the church, in conjunction with the 
Holy Spirit. It is the business of the church to 
apply " the truth " to the consciences of lost sin- 
ners. It is the office of the Spirit to make it effect- 
ual to their salvation. " The Spirit and the bride 
[the church] say, come." And even the hearer of 
the word is allowed to say, " come." The Scrip- 
tures recognize the conversion of the sinner as the 
work of the Christian. " He which converteth a 
sinner from the error of his way, shall save a soul 
from death, and shall hide a multitude of sins." 
" Others save with fear, pulling them out of the 
fire." " Then will I teach transgressors thy ways, 
and sinners shall be converted unto thee." It is 



CHRISTIAN DUTY. 221 

true, we cannot, of our own power, convert souls. 
But, if we are faithful in the use of the means of 
God's appointment, he may make use of us as in- 
struments for accomplishing this great work. Ev- 
ery one, who has truly come to Christ, knows the 
ivay, and can direct others to him. And in no 
way, perhaps, can the truth be rendered more 
effectual than by personal application to the con- 
science. David did not understand Nathan's para- 
ble till the prophet said, " Thou art the man ! " 

As this is a plain, positive duty, it cannot be 
neglected with impunity. God will not bless his 
children while they refuse to obey him. " If I 
regard iniquity in my heart, the Lord will not hear 
me." You may spend all your time on your 
knees, while living in the neglect of a plain duty, 
and get no blessing. We cannot expect to enjoy 
the presence of God while we refuse to point sin- 
ners to Christ. It is probable that the neglect of 
this duty is one of the principal causes of spiritual 
barrenness in the church. If, then, Christians wish 
their own hearts revived, they must persuade oth- 
ers to come to Christ. " He that watereth shall be 
watered also himself." If we wish to maintain 
constant communion with God, we must live in the 
habitual exercise of the spirit of Christ. 

But many Christians content themselves with 
speaking to the impenitent whenever they meet 
them under favorable circumstances, in the ordi- 
nary intercourse of life. This is a duty ; but it 
does not appear to be the extent of duty. It is 



222 PRIMITIVE CHRISTIANS. 

only following part of the example of Christ. He 
came " to seek and to save that which was lost." 
" He went about doing good." Is it not, then, the 
obvious duty of every one of his followers to seek 
opportunities of conversing with the impenitent 
upon the great subject of their souls' salvation ? 
We are bound to labor for the conversion of every 
sinner for whom we have an opportunity of labor- 
ing. The primitive Christians carried out this 
principle in its fullest extent. In the eighth chap- 
ter of Acts, we read that the church at Jerusalem 
were all scattered abroad, except the apostles. 
" And they that were scattered abroad went every 
where, preaching the word." And afterwards, in 
the eleventh chapter, nineteenth verse, we hear of 
them as far as Phenice and Cyprus, where they 
had travelled, preaching [in the Greek, talking] 
the word as they went. It is to be particularly 
remarked, that these, or at least most of them, 
were the private members of the church ; for the 
apostles still remained at Jerusalem. And what 
was the result of these joint labors of the whole 
church ? Revivals of religion immediately spread 
all over the land of Judea and its vicinity. And 
so might we see revivals spreading over this land, 
and continuing with increasing power, and multi- 
tudes of sinners converted, if the church, as one, 
united in Christ, would come up to her duty. Nor 
would it stop here : the fire thus kindled would 
burn brighter and brighter, and extend, with in- 
creasing rapidity, till it spread over the whole 



WHAT ONE CAN DO. 223 

world. Should not all Christians, then, consider 
themselves placed, to some extent at least, in the 
situation of watchmen upon the walls of Zion ? If 
they neglect to warn sinners, will they be guiltless 
of the blood of souls ? How can they meet them 
at the bar of God ? (Ezek. xxxiii. 1 — 9.) 

Few persons are aware of what they might ac- 
complish, if they would do wlxat they can. I once 
knew a young lady, who was the moving spring of 
nearly every benevolent enterprise in a town of 
seven or eight thousand inhabitants. The Bible 
Society of the town appointed a number of gentle- 
men as visitors, to ascertain who were destitute of 
Bibles, and make collections to aid the funds of the 
society. But the time passed away in which the 
work was to have been accomplished, and nothing 
was done. The books were handed over to this 
lady. She immediately called in the assistance of 
a £ew pious friends ; and in a very short time the 
Whole town was visited, collections made, and the 
destitute supplied. She imparted life and energy 
to the Tract Society: she set on foot, and, with the 
aid of a few friends, sustained the monthly distri- 
bution. There had been, for some time, a small 
Temperance Society in the town ; but its movements 
were slow and inefficient. She undertook to im- 
part to it new life and vigor. The plans and efforts 
which she, in conjunction with her friends, put in 
operation, produced a sensation which was felt in 
every part of the town ; and in a few months the 



224 INFLUENCE OF ONE LADY. 

number of members was increased from about fifty 
to three hundred. 

The amazing influence of one Christian, who 
lives out the spirit of Christ, is illustrated in a still 
more striking manner in the life of a lady who 
died, not long since, in one of the principal cities 
of the United States. I am not permitted to give 
her name, nor all the particulars of her life ; but 
what I relate may be relied upon, not only as facts, 
but as far below the whole truth. She had been, 
for a long time, afflicted with a drunken husband. 
At length the sheriff came, and swept off all their 
property, not excepting her household furniture, to 
discharge his grog-bills. At this distressing crisis, 
she retired to an upper room, laid her babe upon 
the bare floor, kneeled down over it, and offered 
up the following petition: " O Lord, if thou wilt in 
any way remove from me this affliction, I will serve 
thee upon bread and ivater all the days of my life." 
The Lord took her at her word : her besotted hus- 
band immediately disappeared, and was never 
heard of again till after her death. The church 
would now have maintained her, but she would not 
consent to become a charge to others. Although 
in feeble health, and afflicted with the sick head- 
ache, she opened a small school, from which she 
obtained a bare subsistence ; though it was often 
no more than what was contained in the condition 
of her prayer, — literally bread and water. She 
had also another motive for pursuing some regular 
employment: she wished to avoid the reproach 



INFLUENCE OF ONE LADY. 225 

which would have arisen to the cause of Christ, 
from her being maintained upon the bounty of the 
church, while engaged in the system of Christian 
activity which she adopted. She remembered the 
duty of being diligent in business, as well as fer- 
vent in spirit. She was a lady of pleasing address, 
and of a mild and gentle disposition, " In her lips 
was the law of kindness." Yet she possessed an 
energy of character, and a spirit of perseverance, 
which the power of faith alone can impart. When 
she undertook any Christian enterprise, she was 
discouraged by no obstacles, and appalled by no 
difficulties. She resided in the most wicked and 
abandoned part of the city, which afforded a great 
field of labor. Her benevolent heart was pained 
at seeing the grog-shops open on the holy Sabbath. 
She undertook the difficult and almost hopeless 
task of closing these sinks of pollution on the 
Lord's day, and succeeded. This was accom- 
plished by the mild influence of persuasion, flow- 
ing from the lips of kindness, and clothed with that 
power which always accompanies the true spirit of 
the gospel. But she was not satisfied with seeing 
the front doors and windows of these moral pest- 
houses closed. She knew that little confidence 
could be placed in the promises of men whose 
consciences would permit them to traffic in human 
blood. She would therefore, upon the morning of 
the Sabbath, pass round, and enter these shops 
through the dwellings occupied by the families of 
the keepers, where she often found them engaged 
15 



226 HOW TO DO GOOD. 

secretly in this wickedness. She would then re- 
monstrate with them, until she persuaded them to 
abandon it, and attend public worship. In this 
manner she abolished almost entirely the sale of 
liquors on the Sabbath, in the worst part of the city. 
She also looked after the poor, that the gospel 
might be preached to them. She carried with her 
the numbers of those pews in the church which 
were unoccupied ; and, upon Sabbath mornings, 
she made it her business to go out into the streets 
and lanes of the city, and persuade the poor to 
come in and fill up these vacant seats. By her 
perseverance and energy, she would remove every 
objection, until she had brougnt them to the house 
of God. She was incessant and untiring in every 
effort for doing good. She would establish a Sab- 
bath school, and superintend it until she saw it 
flourishing, and then deliver it into the hands of 
some suitable person, and go and establish another. 
She collected together a Bible class of apprentices, 
which she taught herself. Her pastor one day 
visited it, and found half of them in tears, under 
deep conviction. She was faithful to the church 
and to impenitent sinners. She would not suffer 
sin upon a brother. If she saw any member of 
the church going astray, she would, in a kind, 
meek, and gentle spirit, yet in a faithful manner, 
reprove him. She was the first to discover any 
signs of declension in the church, and to sound the 
alarm, personally, to every conscience. It was 
her habitual practice to reprove sin, and to warn 



DO WHAT YOU CAN. 227 

sinners wherever she found them. At the time of 
her death, she had under her care a number of 
pious young men, preparing for the ministry. 
These she had looked after, and brought out of 
obscurity. As soon as their piety had been suffi- 
ciently tested, she would bring them to the notice 
of her Christian friends. She persuaded pious 
teachers to give them gratuitous instruction, and 
pious booksellers to supply them with books. In 
the same way, she procured their board, in the 
families of wealthy Christians. And she formed 
little societies of ladies, to supply them with cloth- 
ing. There was probably no person in the city 
whose death would have occasioned the shedding 
of more tears, or called forth more sincere and 
heartfelt grief. Her memory is still deeply 
cherished in the heart of her pastor.* He has 
been heard to say, that he should not have felt as 
severely the loss of six of the most devoted men in 
his church. 

Now, what hinders you to " go and do like- 
wise ? " It is amazing to see what can be accom- 
plished by a single individual, by earnest effort and 
untiring perseverance, accompanied with a simple 
and hearty dependence upon God. If the indi- 
vidual members of the church would do what they 

* Since this was written, he has gone to that " better 
land," where he has no doubt met the hearty greetings not 
only of this dear fellow-laborer, but of scores whom he has. 
been instrumental in plucking as "brands from the burn- 
ing." 



228 AVOID OSTENTATION. 

can, what a tremendous shock would be felt in 
Satan's kingdom ! What a glorious triumph would 
await the church ! Therefore, " whatsoever thy 
hand findeth to do, do it with thy might; for there 
is no work, nor device, nor knowledge, nor wis- 
dom, in the grave, whither thou goest." 

But the work of directing sinners to Christ is 
one of vast responsibility. How distressing the 
consequences, when the weary traveller is directed 
in the wrong way ! How deeply so, if his way lie 
through the forest, where he is exposed, if night 
overtake him, to stumble over precipices, sink in 
the mire, or be devoured by wild beasts ! Yet 
what is this, in comparison to leading astray the 
soul that is inquiring for the way of salvation ? 
" He that winneth souls is wise." I cannot, how- 
ever, pursue this subject here ; but must refer you 
to a little work, entitled " Friendly Counsel," in 
which I have endeavored to give, at length, suitable 
directions for this work. 

In your active efforts, several cautions should 
be observed : 1. Avoid every appearance of os- 
tentation. Suppress every rising of self-com- 
placency, on account of what you do, and of the 
success which attends your efforts. Such feelings 
are abominable in the sight of God ; and, if in- 
dulged, will make you appear contemptible in the 
eyes of men. The Pharisees were active in many 
religious duties. They made long prayers, and 
were so particular in outward things as to pay 



PRUDENCE. DISCRETION. 229 

tithes of the most common herbs. They also gave 
to the poor. But all this they did that they might 
have praise of men. They chose public places to 
pray ; and when they were about to give any thing 
to the poor, they caused a trumpet to be sounded 
before them, to give notice of their approach. 
All this was done to feed the pride of the carnal 
heart; and, notwithstanding their loud professions, 
and apparent good deeds, the heaviest curses the 
Lord Jesus ever pronounced were directed against 
them. Be modest, unobtrusive, and courteous, in 
all you do and say. Let the love of Jesus animate 
your heart, and the glory of God be your object. 
Make as little noise as possible, in every thing you 
do. Never speak of what you have done, unless 
you see that some good can be accomplished by it. 
" When thou doest thine alms, let not thy left 
hand know what thy right hand doeth." Keep 
yourself out of view, and give all the glory of your 
success to God. 

2. Great prudence and discretion are necessary 
in every thing. Do nothing rashly. When you 
have any enterprise in view, first sit down and 
consider the matter seriously. Pray over it. 
Look at it in all its bearings, and inquire what 
good will be likely to result from it. When you 
have satisfied yourself on this point, inquire 
whether you have reasonable ground to hope for 
success. Then summon all your wisdom to con- 
trive a judicious plan of operations. When this is 
done, proceed with energy and perseverance, till 



230 RESOLUTION. PERSEVERANCE. 

you have either accomplished your object, or be- 
come convinced that it is impracticable. Pay 
especial regard to the feelings and advice of those 
who act with you. Keep as much in the back 
ground as you can without embarrassing your 
efforts ; and, whenever you can do it, put others 
forward to execute the plans you have devised. 
This will save you from becoming the object of 
jealousy, and also serve to mortify your pride. 

3. Be resolute and persevering. When satisfied 
you are in the way of duty, do not be moved by 
ridicule. If some good people disapprove your 
conduct, thinking that you attempt too much, let it 
lead you to a candid and impartial reexamination 
of your course. If by this you become convinced 
that you are wrong, in the particular matter in 
question, confess it, and change your conduct. 
But, if this review of the affair confirms you in the 
opinion that your course is right, pursue it with 
decision and firmness. There are some well- 
meaning people, of limited views, and excessive 
carefulness, who disapprove the best of measures, 
if they happen to be at variance with their long- 
established customs ; or, more frequently, if they 
were not consulted before the particular enterprise 
was undertaken. 

4. Be much in prayer. Upon this will greatly 
depend your success in all things. Feel that of 
yourself you can do nothing, but that you can do 
all things through Christ strengthening you. Be- 
fore undertaking any thing, pray that God would 



PRAYER. 231 

give you wisdom to direct, and strength to per- 
form ; and if it is any thing in which the efforts of 
others will be required, pray that he would incline 
their hearts to engage in the work. Before you 
go out on an errand of mercy, first visit your 
closet, and commit yourself to the direction of the 
Lord. Pray that he would give you wisdom, 
courage, and discretion ; and that he would keep 
down the pride of your heart, and enable you to do 
all things for his glory. 



CHAPTER XIV. 

DRESS. 

"In like manner, also, that women adorn themselves in modest 
apparel, with shame-facedness, and sobriety ; not with broidered hair, 
or gold, or pearls, or costly array." — I Tim. ii. 9. 

We are required to do every thing to the glory 
of God. Your first inquiry, then, in relation to 
dress must be, " How can I glorify God in my 
apparel?" I know of no other way than by 
making it answer just the end for which it was 
originally designed. In the third chapter of Gene- 
sis we learn that the object of dress, when first 
instituted, was to provide a decent covering for 
our bodies. It was the shame brought upon man 
by transgression, which made this covering neces- 
sary. And it is undoubtedly in consequence of 
sin that the elements have been turned against 
him, so as to make clothing a necessary defence 
against the hostile influence of heat and cold. 
The immediate discovery of their nakedness, by 
our first parents, after their disobedience, is prob- 
ably intended to show the nakedness and shame 
which sin has brought upon our souls ; and the 
consequent exposure to the hostile elements aptly 
represents the exposure of the naked soul to the 



DESIGN OF DRESS. 233 

wrath of God. The invention of fig-leaf aprons 
may perhaps represent the self-righteousness of 
the carnal heart. Impenitent sinners are always 
seeking out some invention of their own by which 
they expect to be saved from the consequences of 
sin. But all their self-righteousness will be no 
better defence against the storms of God's wrath 
than fig-leaf aprons against the withering influence 
of a vertical sun, or the perpetual frosts of the 
arctic regions. The coats of skin, which the Lord 
made for our first parents, seem well adapted to 
represent the righteousness of Christ, with which 
he would clothe his people. This opinion appears 
the more probable from the common use of this 
figure, when the righteousness of Christ is spoken 
of as imputed to Christians : " He hath clothed me 
with the garments of salvation, he hath covered 
me with the rooe of righteousness." " And to her 
[the church] was granted that she should be ar- 
rayed in fine linen, clean and white ; for the linen 
is the righteousness of the saints." " For in this 
we groan, earnestly desiring to be clothed upon 
with our house which is from heaven ; if so be that, 
being clothed, we shall not be found naked. For 
we that are in this tabernacle do groan, being 
burdened ; not for that we would be unclothed, but 
clothed upon." " And being found in him, not 
having mine own righteousness, which is of the 
law, but that which is through the faith of Christ, 
the righteousness which is of God by faith." The 
real design of clothing, then, may be summed up 



234 THINGS TO BE OBSERVED IN DRESS. 

in the following particulars : 1. A modest cover- 
ing for our bodies ; 2. A defence against the 
hostile elements ; 3. An acknowledgment of our 
spiritual nakedness and exposure to the wrath of 
God, and our need to be clothed with the righteous- 
ness of Christ. Whenever we pervert it from 
these ends, to the gratification of our pride or 
vanity, we not only do not glorify God therein, but 
we commit actual sin. 

A few things are necessary to be observed in 
relation to apparel : 1. All that we have is the 
LorcVs. We have nothing but what he has given 
us ; and this we have solemnly promised to em- 
ploy in his service. We have no right, therefore, 
needlessly to squander it upon our persons. The 
apostle Paul directs women to adorn themselves 
with modest apparel, and forbids the wearing of 
costly ornaments and jewelry. The apostle Peter 
also repeats the same exhortation. The love of 
finery, and a fondness for gay apparel, contravene 
the spirit of these passages. But, if the Bible had 
been entirely silent on the subject, I cannot see 
how Christians could reconcile so much needless 
expense as is often lavished upon their persons 
with the spirit of benevolence which the gospel 
breathes, when so many millions of precious souls 
are perishing without any knowledge of the only 
way of salvation, or while so many around them 
are suffering from penury and want. ' This is 
certainly contrary to the spirit of Christ. He who, 
for our sakes, became poor, who led a life of self- 



NO PRECISE RULE OF DRESS. 235 

denial, toil, and suffering, that he might relieve 
distress, and make known the way of salvation, 
could never have needlessly expended upon his 
person what would have sent the gospel to the des- 
titute, or supplied the wants of poverty. Extrava- 
gance in dress is therefore obviously inconsistent 
with the Christian character. But no precise rule 
can be laid down in relation to this matter. It 
must be left to the sober judgment of Christians, 
and a sanctified conscience will readily discern the 
bounds of propriety. By asking yourself two or 
three questions, whenever you think of purchasing 
a new article of dress, you may very easily decide 
upon the path of duty. "Do I need this? 'Is it 
necessary for my comfort, or for my decent ap- 
pearance in society ? Can I glorify God in wear- 
ing it ? " 

2. Your time is the LoroVs. You have no right 
to waste it in useless attention to dress. One of 
the greatest evils of extravagant modes of dress is, 
that so much precious time is consumed at the 
toilet. I have already shown the value and im- 
portance of time, and the obligations of Christians 
to spend it in the most profitable manner. I need 
not here advance any new arguments to show that, 
if you spend any more time than is necessary in 
the adjustment of your apparel, you sin against 
God'. 

3. It is duty to pay some regard to personal ap- 
pearance. A Christian lady, by making herself a 
slattern, brings reproach upon the cause of Christ, 



236 REGARD TO PERSONAL APPEARANCE. 

instead of glorifying God. The apostle enjoins 
upon women to adorn themselves with modest 
apparel. Modesty signifies purity of sentiment 
and manners. When this idea is applied to dress, 
it immediately suggests to the mind a neatness, 
taste, and simplicity of dress, alike opposed both to 
extravagance and finery, and to negligence and 
vulgar coarseness. The exercise of a refined 
taste, in the adaptation and adjustment of apparel, 
may also be justified by the analogy of nature. 
Look abroad over the landscape, and see with 
what exquisite taste God has clothed the flowers 
of the field. There is a symmetry of proportion, 
a skilfulness of arrangement, and a fitness and 
adaptation of colors, which strike the eye with 
unmingled pleasure. And if God has shown a 
scrupulous regard to the pleasure of the eye, we 
may do the same. This opinion is also confirmed 
by the practical influence of the gospel. This is 
particularly observable among the poor in our own 
land. Just in proportion as the religion of Jesus 
prevails among this class of people, you will see a 
scrupulous attention to personal appearance. By 
this, I do not mean the pride of appearance, but a 
decency, modesty, and propriety, opposed to neg- 
ligence, coarseness, and vulgarity. But this is 
more striking^ manifest among those people who 
have been but recently raised, by the influence of 
the gospel, from the lowest depths of heathenism. 
Of this you will be convinced by examining the 
history of the missions among the North American 



COMPRESSION OF THE CHEST. 237 

Indians, and the South Sea Islands. The same 
principles will also apply to equipage and house- 
hold arrangements. Such regard to comfort and 
decency of appearance as will strike the eye with 
pleasure, and shed around an air of cheerfulness, 
doubtless contributes to moral improvement, and 
is not only authorized, but required, by the spirit 
of the gospel. 

But this is a dangerous point. There is such a 
tendency in the human mind to mistake gayety 
and extravagance for neatness and propriety, and 
so much temptation to the indulgence of pride and 
vanity, that you have need of constant watchful- 
ness, that in no respect your heart may lead you 
astray in this matter. You ought to make it a 
subject of daily prayer. 

4. Have a regard to health. The duty of 
using all proper means for the preservation of* 
health I have already considered. Among these 
means, attention to dress is not the least important. 
Great care should always be taken that it be suited 
to the season, and a defence against the inclemency 
of the weather. This is a Christian duty ; and any 
pride of appearance, or carelessness of habit, which 
leads you to neglect it, is sin. But, above all 
things, avoid the compression of any part of the 
body for the purpose of improving the appearance. 
It is astonishing that intelligent ladies can so blind- 
ly follow the mandates of fashion as to indulge a 
habit so destructive of comfort and life. There is 
no part of the system, not even the extremity of a 



238 EXTREMES IN DRESS. 

limb, which can suffer violent compression without 
interrupting the regular circulation of the blood. 
But, when this pressure is about the chest, the 
effect is most destructive. The lungs, subject as 
they are to alternate distention and compression, 
from receiving and discharging both the blood and 
the breath, require the most perfect freedom. But, 
when the chest is so compressed as to prevent the 
free play of the lungs, the whole system of 
respiration and circulation is deranged. The con 
sequences are, shortness of breath, faintness ; im 
peded circulation, producing listlessness and Ian 
guor; and inclination of the blood to the head 
producing headache and distressing dizziness 
And, if this course is long persisted in, destruction 
of health is the inevitable consequence ; and often 
the poor deluded victim of a barbarous fashion 
pays the forfeit of her life. I have heard of many 
cases of death from this cause, three of which 
occurred in one family, within the circle of my 
acquaintance. I need use no argument, then, to 
convince a Christian lady that it is her duty to 
avoid this species of conformity to the world. I 
can regard it in no other light than a palpable 
violation of the sixth commandment. 

5. Do not make too much of the matter of dress. 
It is our duty to avoid every species of conformity 
to the world which requires the sacrifice of reli- 
gious principle. But, in things indifferent, we are 
allowed to conform to the customs of society. I 
do not think there is much danger of observing 



EXTREMES IN DRESS. 239 

excessive plainness of apparel, but there is danger 
of making so much account of it as to cultivate a 
self-righteous spirit. It is remarkable that, in 
almost every system of false religion, precise 
forms of dress are prescribed, especially for those 
who are devoted to what is termed a religious life ; 
whereas, in the Bible, it is left to be regulated by 
the general principles and spirit of Christianity, 
with an occasional caution against extravagance ; 
and it does not appear that Christ, and the apostles, 
and the early Christians, adopted any peculiarity of 
dress. From the description given of the garments 
distributed among the soldiers, it would appear 
that our Lord wore the common dress of a reli- 
gious teacher. There is such a thing as a pride of 
singularity ; and this is often manifested in the 
preparation and adjustment of the wardrobe. Sa- 
tan is ever on the alert, to observe the bent of the 
mind, and carry it to extremes. Be not ignorant 
of his devices. Watch and pray, that you enter 
not into temptation. 



CHAPTER XV. 



SOCIAL AND RELATIVE DUTIES. 

" All things whatsoever ye would that men should do to you, do ye 
even so to them." — Matt. vii. 12. 



Man is a social being ; and whoever lives to 
himself, violates an established law of nature. A 
numerous train of duties arise out of our social re- 
lations, entering more or less into the common 
concerns of life, according as these relations are 
more or less remote. The first relation is that of 
the family. This was established by the Creator 
in Paradise ; and it has been preserved, in all ages 
of the world, and in all countries, with more or 
less distinctness, according to the degree of moral 
principle which has prevailed. The Scriptures 
are very particular in describing this relation, as it 
existed in the patriarchal ages. It has its founda- 
tion in the fitness of things ; and hence the duties 
arising out of it are very properly classed as moral 
duties. Of such consequence does the Lord re- 
gard this relation, that he has given it a place in 
the decalogue. Three of the ten commandments 
have particular reference to the family relation. 
From the first institution of this relation, we learn 



THE FAMILY RELATION. 241 

that the father and mother are to constitute the 
united head of the family, " They twain shall le 
one fleshy Authority is therefore vested in them 
both, to exercise jointly. But, since the fall, man- 
kind having become perverse and self-willed, the 
nature and fitness of things seem to require that 
there should be a precedence of authority, in case 
of a division of the united head. This prece- 
dence the Scriptures clearly and distinctly indicate. 
One of the curses pronounced upon the woman, 
after the fall, was, that her husband should rule 
over her. This principle was carried out in the 
families of the patriarchs. The apostle Peter says, 
that the holy women of old adorned themselves 
with a meek and quiet spirit, and were in sub- 
jection to their own husbands ; and particularly 
notices the conduct of Sarah, the mother of the 
Jewish nation, who oleyed Abraham, calling him 
lord. The same principle is repeatedly taught in 
the New Testament. " Wives, submit yourselves 
unto your own husbands, as unto the Lord." " As 
the church is subject unto Christ, so let the wives 
be to their own husbands in every thing." " Let 
the wife see that she reverence her husband." 
" Likewise, ye wives, be in subjection to your own 
husbands." There can be no room for doubt, 
then, on this subject. But, where Christian princi- 
ple prevails with both parties, there will be rarely, 
if ever, occasion to exercise this authority. 

The fifth commandment teaches the duty of 
subordination to the head of the family, not only 
16 



242 HOUSEHOLD LAW. 

on the part of the children themselves, but of 
every member of the household. So far as the 
general interests of the family are concerned, per- 
sons residing in it are regarded in the same light 
as children, — subject to all its laws, rules, and 
regulations. Thus the Lord speaks of Abraham : 
" I know him that he will command his children 
and his household after him, and they shall keep 
the way of the Lord." The principle is here 
recognized, that Abraham had a right to command, 
not only his own children, but all his household. 
And the same may also be inferred from the lan- 
guage of the fourth commandment. It is address- 
ed to the head of the family, and enjoins upon him 
to see that no labor is performed on the Sabbath 
by any of his household, not even excepting the 
stranger that is within his gates. 

The duty of the younger members of the family 
to respect the elder, may be inferred, — 1. From 
the nature and fitness of things. The elder 
brethren and sisters are the superiors of the 
younger, in age and experience, and generally in 
wisdom and knowledge. They are better qualified 
to take the lead, and therefore entitled to respect 
and deference. 2. The same thing may also be 
inferred from the precedence always given in 
Scripture to the first-born. 

But the great household duty is love. If this 
is properly discharged, it will set all other matters 
right. If this is wanting, there will be a lack of 
every thing else. The Scriptures insist much 



SOCIETY. 243 

upon the duty of brotherly love. " Behold how 
good and how pleasant it is for brethren to dwell 
together in unity ! " Christ, in his sermon on the 
mount, severely rebukes the indulgence of anger,, 
and the want of kindness and courtesy among 
brethren. And the apostle- John says, that " who- 
soever hateth his brother is a murderer." A kind, 
tender-hearted, affectionate, and peaceful temper, 
should be maintained in all the intercourse of 
different members of the same family. 

But, as mankind began to multiply, it became 
necessary that the social relations should be ex- 
tended. A number of families, residing near each 
other, formed a neighborhood, or community. 
This gave rise to the new relation of neighbor, 
from the necessity of intercourse between families. 
This was again extended, to the formation of 
nations and kingdoms. But all these various rela- 
tions are subject to the same great laws as those of 
the family ; for they have grown out of them. 
The same principle which requires subordination 
to the head of the family, requires also deference 
to the elders of a community, and subordination to 
the rulers of the nation. And the same principle 
which requires the exercise of kindness, gentle- 
ness, meekness, forbearance, condescension, and 
love, between the members of the same family, 
requires the exercise of similar dispositions be- 
tween individuals of the same community and na- 
tion. The principle is also still farther extended^ 
embracing the whole world as one great family ;, 



244 THE FAMILY OF CHRIST. 



and requiring the exercise of love and the practice 
of benevolence towards all mankind. " Subm 
yourselves to every ordinance of man, for the 
Lord's sake." " Thou shalt love thy neighbor as 
thyself." 

But, in consequence of the fall, another most 
interesting relation has been established. Out of 
this apostate world God has chosen himself a 
family. Of this family Christ is the head, and his 
people are the members. Here are the same re- 
lations as in the natural family ; but they are dif- 
ferent in their nature. They are spiritual, and, of 
course, of higher obligation. We are required to 
love Christ more than father or mother. And the 
Lord Jesus says, with emphasis, " This is my com- 
mandment, that ye love one another." I have no 
doubt that, when grace is in full exercise in the 
heart, the brotherly love which Christians exercise 
towards one another is far stronger than the 
natural affection which exists between brothers and 
sisters of the same family. 

From this general view of the social rela- 
tions, we may gather the following rules of con- 
duct : 

1. Endeavor to render to all the members of the 
family in which you reside just that degree of 
deference and respect which belongs to them. 
Conscientiously regard the rules and regulations 
introduced by the head of the family, unless they 
are contrary to the word of God. In such case, 
you should leave the family ; because your relative 



ce 
lit 



FAMILY INTERCOURSE. 245 

duties would interfere with your duty to God.* 
Remember it is in the domestic circle where your 
character is to be formed. It is here that your dis- 
position is to be tried, and your piety cultivated. 
Endeavor, then, to maintain, in your family inter- 
course, the same dignity and propriety of deport- 
ment which you wish to sustain in society. Never 
descend to any thing at the fireside which you 
would despise in a more extended circle. Bring 
the most minute actions of your daily life to the 
test of Christian principle. Remember that, in the 
sight of God, there are no little sins. The least 
transgression is sufficient to condemn the soul for- 
ever. " He that ofFendeth in one point is guilty of 
all." Especially avoid the indulgence of a selfish 
disposition. It is both unamiable and unchristian- 
Be always ready to sacrifice your own feelings, 
when by so doing you can give pleasure to others. 
Study the wishes and feelings of others, and prefer 
them to your own. Manifest a disinterestedness of 
feeling. Strive to be helpful to others, even at the 
expense of personal feeling and interest. " Look 
not every man on his own things, but every man 
on the things of others." " Charity seeketh not 
her own." Be kind to all ; respectful towards 
superiors, courteous to equals, and condescending 

* This direction would not be proper for a minor in her 
father's house, or in the place provided by a guardian. In 
such cases, it would be duty to remain, and submit to the 
penalty of disobedience ; remembering that it is a blessing 
to be persecuted for righteousness' sake. 



246 CHRISTIAN INTERCOURSE. 

to inferiors. Be particularly careful not to trample 
upon the feelings of servants. Nothing can be 
more unamiable. If you cultivate these disposi- 
tions and principles of action habitually, in the 
domestic circle, they will become so natural and 
easy as to flow out spontaneously in every circle 
in which you move. And this will call forth the 
love and esteem of all your acquaintances. It will 
bring honor upon your profession, increase your 
influence, and thereby enable you to do more for 
the glory of God. 

2. There are special duties growing out of your 
relation to the church. Some of these I have con- 
sidered in former chapters. But I have particular 
reference now to social duties. You are to regard 
all the members of the church as brothers and sis- 
ters. You are to love them in proportion as they 
are like Christ. It is the appearance of the image 
of Jesus, alone, in our Christian brethren, which 
can call forth the spiritual exercise of brotherly 
love. No Christian duty is more insisted on in 
Scripture than brotherly love. It is repeatedly 
enjoined by our Lord and his apostles. It is so 
essential a part of the Christian character that it is 
mentioned by the beloved disciple as one of the 
principal evidences of the *new birth. And how 
do we manifest our love to our brothers and sis- 
ters ? We delight in their society. We love to 
meet them, and to converse with them of the 
things which concern ourselves and the family of 
which we are members. So, if you love your 



SPIRITUAL CONVERSATION. 247 

brethren and sisters in the church, you will delight 
in their society ; you will love to meet with them, 
to interchange kind offices ; to talk of the difficul- 
ties, trials, hopes, fears, joys, and sorrows, of the 
way to the heavenly Canaan ; and to speak of the 
interests of the great spiritual family to which you 
belong. This is the spirit alluded to by the 
prophet Malachi, when he says, " Then they that 
feared the Lord spake often one to another ; and 
a book of remembrance was written before him 
for them that feared the Lord, and that thought 
on his name." Would that this " book of remem- 
brance " were always kept in view when Chris- 
tians speak to one another : how would it chasten 
their hearts, exclude injurious and unprofitable 
conversation, and lead them upward to hold in- 
tercourse with heavenly things, as they commune 
with one another ! 

In addition to the general obligation of social 
intercourse among Christians, there are some par- 
ticular duties which they owe to one another. 
They are to exercise mutual forbearance and ten- 
derness towards each other's faults ; and, at the 
same time, to watch over and admonish one another. 
Whenever you see a brother or a sister out of the 
way, it is your duty, with meekness, tenderly and 
kindly to administer reproof. " If a man be over- 
taken in a fault, ye which are spiritual, restore such 
an one in the spirit of meekness." " With all 
lowliness and meekness, with long-suffering, for- 
bearing one another in love" In all cases, where 



- 

248 RELATIONS TO GENERAL SOCIETY. 

one is to be selected for the performance of a par- 
ticular duty which may seem to confer honor, pre- 
fer others to yourself. " In honor, preferring one 
another." " In lowliness of mind, let each esteem 
other better than themselves." " Yea, all of you 
be subject one to another, and be clothed with hu- 
mility." " Submitting yourselves one to another 
in the fear of God." Yet do not carry this prin- 
ciple so far as to refuse to act where duty calls. 
A disposition to be backward in such matters is 
often a serious hinderance to benevolent effort. 
Be always ready to engage in any enterprise for 
doing good ; but prefer the office which requires 
the most labor with the least honor. Chris- 
tians ought also to take delight in assisting each 
other, and to feel personally interested in each 
other's welfare. In short, the feeling that per- 
vades the church should be preeminently a fam- 
ily FEELING. 

3. There are also some duties growing out of 
your relations to general society. Be ever ready 
to interchange kind offices with every one who 
maintains a decent moral deportment ; and be kind 
and compassionate, even to the vicious, so far as 
you can, without associating with them on terms 
of equality. By this means, you may win the 
affections of the impenitent, and thereby secure 
their attention to direct efforts for the salvation of 
their souls. But you should never suffer your 
feelings of complacency and good-will towards 
those who are destitute of piety, to lead you to 



VISITING. 249 

conform to the spirit of the world which influences 
their conduct. Your social intercourse with them 
should be regulated upon this principle : — Never 
go any farther into their society than you can carry 
your religion with you. " Be not conformed to 
this world." 

4. Although it be your duty to visit, yet, in this 
matter, be careful to be governed by religious prin- 
ciple. There is, in the human mind, a tendency 
to extremes in every thing. Against this you need 
especially to be on your guard in social intercourse. 
When visiting is excessive, it dissipates the mind, 
and unfits it for any laborious employment. When 
this state of mind becomes habitual, a person is 
never easy except when in company. The most 
vigorous mind may thus be rendered comparatively 
inert and powerless. But, on the other hand, by 
shutting yourself out from society, you will dry up 
the social feelings, acquire a monkish love of soli- 
tude, and become soured in your temper towards 
your fellow-beings. You must therefore give to 
visiting its proper place in the routine of Christian 
duty. That place is just the one which it can 
occupy without encroaching upon more important 
duties. It should be the Christian's recreation. 
Seasons of relaxation from the more laborious 
duties of life are undoubtedly necessary ; and I 
know of nothing which can better answer this end 
than the intelligent and pious conversation of Chris- 
tian friends. Your friends have claims upon your 
time and attention ; but these claims can never 



250 WORLDLY SOCIETY. 

extend so far as to encroach upon more important 
duties, or to impair your ability to do good to your- 
self and others. As soon as you discover a secret 
uneasiness when out of company, or whenever you 
find that the demands of the social circle have led 
you to neglect other duties, it is time to diminish 
the number of your visits. But do not, on such 
occasions, violate Christian sincerity, by inventing 
excuses to satisfy your friends. Tell them frankly 
your reasons. If they are true and valuable friends, 
they will see the propriety of your conduct, and be 
satisfied. But, if they seek your friendship for 
their own selfish ends, they will be offended ; in 
which case, you will lose nothing. 

5. Never go into any company where the spirit 
and maxims of the world predominate. This may 
cut you off from a large portion of society ; but 
it is a rule founded on the word of God. If we 
would not be conformed to the world, we must not 
follow its maxims, nor partake of its spirit. It 
may be said that we should go into such society 
for the purpose of exerting a religious influence. 
But the practical result is directly the contrary. 
The spirit which prevails in such company is de- 
structive of all religious feeling : it freezes up the 
warm affections of the Christian's heart. The 
consequence is, he is ashamed to acknowledge 
is Master, and avow his principles, where the 
prevailing current is against him. He therefore 
r oves along with it, to the injury of his own soul, 
and the wounding of his Master's cause. His 



CONVERSATION IN COMPANY. 251 

worldly companions see no difference between his 
conduct and their own, and conclude, either that 
all is right with themselves, or that he is a hypo- 
crite. Large parties, as a general rule, are un- 
friendly to the health both of body and soul. The 
most profitable kind of social intercourse is the 
informal meeting of small circles, of which a suffi- 
cient number are pious to give a direction and tone 
to conversation. Nevertheless, we should not carry 
this rule so far as to exclude ourselves wholly from 
the society of our unconverted friends ; but let them' 
see, by the chastened tone of our conversation, our 
kindness, courtesy, and conscientiousness, that re- 
ligion has improved our character. 

6. When in company, labor to give a profitable 
direction to conversation. If there are elder per- 
sons present, who introduce general discourse of a 
profitable character, let your words be few : it is 
generally better, in such cases, to learn in silence, 
But when an opportunity offers for you to say any 
thing that will add interest to the conversation, do 
not fail to improve it. But let your ideas be well 
conceived, and your words well chosen. " A word 
fitly spoken is like apples of gold in pictures of 
silver." The interest of conversation does not 
depend so much upon the multitude of words as 
upon the matter they contain, and their appropri- 
ateness to the subject. But, when no other person 
introduces profitable conversation, take it upon 
yourself. If you will study to be skilful in tb 
matter, you may turn any conversation to good 



252 FRIENDLY ADMONITION. 

account. This was one of the peculiar beauties 
of our Saviour's discourse. Whatever subject was 
introduced, he invariably drew from it some im- 
portant lesson. If you are on the alert, you may 
always give a proper turn to conversation in this 
way. I do not say that conversation should always 
be exclusively religious ; but it should be of a kind 
calculated to improve either the mind or the heart, 
and it should at all times partake of the savor of 
piety. " Let your speech be always with grace, 
seasoned with salt." No proper opportunity, how- 
ever, should be lost, of making a direct religious 
impression. If the solemn realities of divine things 
were always present to our minds, as they ought to 
be, we should never be at a loss to speak of them 
in a becoming manner. When you meet with 
persons who are living without hope, lose no prop- 
er occasion to warn them of their danger, and 
show them the sinfulness of their lives, and the 
guilt of rejecting the Saviour. But this should be 
done as privately as possible. Speaking to them 
abruptly, in the presence of company, often has a 
tendency to provoke opposition, and harden their 
hearts. However, this caution is not always neces- 
sary. If there is much tenderness of conscience, 
admonition will be well received, even in the pres- 
ence of others. Great care should be taken on 
both sides, that you neither injure them by your 
imprudence, nor neglect your duty to their souls 
through excessive carefulness. Study wisdom, 
skilfulness, and discretion, in all things. 



BACKBITING. 253 

7. Set your face against the discussion of absent 
characters. Avoid, as much as. possible, speaking 
even of the good qualities of those who are absent, 
for two reasons : (1.) No good is likely to result 
from it ; therefore it must be an unprofitable meth- 
od of spending time. (2.) It leads us to speak also 
of their faults, so as to give their whole characters ; 
and this is evil-speaking. Never allow yourself to 
say any thing to the disadvantage of any person, 
unless your duty to others may require it. This, 
however, will rarely happen ; but it may some- 
times be your duty to caution others against being 
ensnared by one whose character you know to be 
bad. The Scriptures condemn backbiting and evil- 
speaking in the most pointed terms. " Speak not 
evil one of another, brethren. He that speaketh 
evil of his brother, speaketh evil of the law." 
'"'- Speak evil of no man." " Let all bitterness, 
and wrath, and anger, and clamor, and evil-speak- 
ing, be put away from you." " Debates, envyings, 
wrath, strifes, backbitings, whisperings, swellings, 
tumults." " Whisperers, backbiters, haters of God, 
despiteful." Here we see how the Lord regards 
this sin ; for he has classed it with the exercise of 
the most abominable passions of the human heart. 
It is a great sin, and productive of much evil in the 
church and in society. It creates heart-burnings, 
jealousies, and strife, and furnishes employment 
for tale-bearers, — that most despicable set of mis- 
chief-makers. But this sin is often committed 
without saying any thing directly against another. 



254 EVIL-SPEAKING. 



. 



A sly insinuation is often productive of more mis 
chief than direct evil-speaking : it leaves a vague 
but strong impression upon the mind of the hearer, 
against the character of the person spoken of, and 
often creates a prejudice which is never removed. 
This is unjust and unfair, because it leaves the 
character of the injured person resting under sus- 
picion, without his having an opportunity to -remove 
it. This is probably what the apostle means by 
whisperers. Solomon also, speaking of the naugh- 
ty person and wicked man, says, "He winketh 
with his eyes, he speaketh icith his feet" " He 
that winketh with the eye causeth shame." How 
often do we see this winking and speaking by ges- 
tures and knowing looks, when the characters of 
others are under discussion ! Open and unreserved 
evil-speaking is unchristian ; but this winking and 
speaking with the feet is mean and dishonorable. 
Whenever you perceive a disposition to make in- 
vidious remarks about others, refuse to join in the 
conversation, and manifest your decided disappro- 
bation. " The north wind driveth away rain ; so 
doth an angry countenance a backbiting tongue." 
Bear in mind the words of the apostle James : " If 
any man among you seemeth to be religious, and 
bridleth not his tongue, but deceiveth his own 
heart, this man's religion is vain." Thus, the 
habitual indulgence of this sin will cut off the hope 
of the loudest professors. 

8. Avoid speaking of yourself Vanity and 
selfishness lead people to make themselves and 



A SUSPICIOUS DISPOSITION. 255 

their own affairs the principal topics of conversa- 
tion. This is treating others with great disrespect, 
— as though one's self were of more consequence 
than the whole company. Endeavor to keep your- 
self as much as possible out of view, and to direct 
the thoughts and conversation of the company away 
from personal affairs to intellectual, moral, and re- 
ligious subjects. But, when any of your friends 
make known their difficulties to you, manifest an 
interest in their affairs, sympathize with them, 
and render them all the assistance in your 
power. 

9. Never indulge a suspicious disposition. Many 
persons destroy their own peace, and gain the ill- 
will of others, by the exercise of this unhappy 
temper. You have no right to think others dis- 
like you until they have manifested their dislike. 
Accustom yourself to repose confidence in your 
associates. It is better to be sometimes deceived 
than never to trust. And, if you are always jeal- 
ous of those around you, be sure you will soon 
alienate their affections. In your intercourse with 
others of your own age and sex, be willing always 
to advance at least half way ; and with those whose 
habits are very retiring, you may even go farther. 
Many persons of sterling worth have so low an 
opinion of themselves as to doubt whether even 
their own equals wish to form an acquaintance. 
" A man that hath friends must show himself 
friendly." Always put the best construction upon 
the conduct of others. Do not attach more mean- 



256 INTIMATE FRIENDSHIPS. 



ing to their language and conduct than they prop 
erly express. If at any time you really believe 
yourself slighted, take . no notice of it. Yet be 
careful never to intrude yourself into society where 
you have good reason to believe your company is 
not desired. 

10. Be cautious in the formation of intimate 
friendships. Christians should always regard one 
another as friends. Yet peculiar circumstances, 
together with congeniality of sentiment and feel- 
ing, may give rise to a personal attachment much 
stronger than the common bond which unites all 
Christians. Of this, we have a beautiful example 
in the case of David and Jonathan. This appears 
to be a perfect pattern of Christian friendship. 
They both doubtless loved other pious people ; 
but there was existing between them a peculiar 
personal attachment. Their souls were " knit to- 
gether.'''' Friendships of this kind should not be 
numerous, and the objects of them should be well 
chosen. Long acquaintance is necessary, that you 
may be able to repose unlimited confidence in the 
friend to whom you unbosom your whole heart. 
Form no such friendships hastily. Think what 
would have been the consequence if David had 
been deceived in this friend. He would certainly 
have lost his life. 

11. Before going into company, visit your closet. 
Pray that the Lord would so direct your steps that 
you may do all things for his glory ; that he would 
enable you to spend the time profitably to yourself 



/e 



PREPARATION. 257 

and others ; that he would keep you from evil- 
speaking, levity, and foolish jesting, and every 
impropriety ; and that he would enable you to ex- 
ert a religious influence over those with whom you 
may meet. Be assured, if you go out without 
observing this precaution, you will return with a 
wounded soul. 



17 



CHAPTER XVI. 



CHARITY. 



" Charity suffereth long, and is kind ; charity envieth not ; charity 
vaunteth not itself; is not puffed up ; doth not behave itself unseemly ; 
seeketh not her own ; is not easily provoked ; thinketh no evil ; re- 
joiceth not in iniquity, but rejoiceth in the truth ; beareth all things, 
believeth all things, hopeth all things, endureth all things." — 1 Cor. 
iii. 4—7. 

Although I have often alluded, in the course of 
this work, to the office of the Holy Spirit, and his 
blessed fruit in the heart and life, yet so deeply do 
I feel impressed with the excellency and amiable 
sweetness of the grace of charity, that I feel con- 
strained to commend it to my readers in a distinct 
chapter. Charity is the queen of the graces, ex- 
celling even faith and hope, and enduring when all 
those gifts which add brilliancy to the character 
shall cease their attractions ; and, though you may 
not possess great personal charms, superior accom- 
plishments, or great powers of mind, yet, if you 
do but " put on charity," you will, like the blessed 
Saviour, " grow in favor both with God and man." 

The apostle calls charity the " bond of perfect- 
ness ; " " alluding to the girdle of the Orientals, 
which was not only ornamental and expensive, but 






LONG-SUFFERING. 259 

was put on last, serving to adjust the other parts of 
the dress, and keep the whole together." It is a 
bond which holds all the Christian graces in har- 
monious union, and, by keeping them together, 
secures a permanent completeness and consistency 
of character. Without the girdle, the flowing robes 
of Oriental dress would present a sad appearance, 
hardly serving the purposes of decency. So the 
apostle concludes that the most brilliant gifts and 
heroic actions are all nothing without charity. 

Charity, however, is not to be understood in the 
popular sense of almsgiving. It is the same word 
which is elsewhere rendered love. It means a 
benevolent disposition of heart — love to God and 
good- will to man — diffused through the whole char- 
acter and conduct. But the description of charity 
given by the apostle relates chiefly to its manifes- 
tations in our intercourse with our fellow-men. 
My principal object, in this chapter, will be to 
apply this description so as to discover negatively 
what conduct is inconsistent with charity, and 
positively, the effect of charity on the human 
character. 

I. Charity suffereth long. It will endure ill- 
treatment, and prefer suffering to strife. It will 
not resent the first encroachments, but patiently 
bear with injuries as long as they can be borne. 
If charity reigns in your heart, you will consider 
how many and aggravated are your offences 
against God, and yet that his long-suffering bears 
with your perverseness, and he is daily loading 



260 KINDNESS. 

you with benefits ; and shall you be impatient of 
the slightest offences from a fellow-worm ? Con- 
sider, also, how liable you are to encroach upon 
the rights of others, and to try their patience by 
your infirmities. Do not, therefore, be hasty in the 
indulgence of hard thoughts of others, nor impa- 
tient of their faults and infirmities. How much 
contention and strife might be avoided by a little 
forbearance ! And who is there so perfect as not 
sometimes to need it to be extended toward him- 
self? The ills of social life are greatly mitigated 
by the exercise of mutual forbearance ; and they 
find no place under the sweet reign of charity. 

II. But charity not only svffereth long, but is 
kind. " It is benign, bountiful, courteous, and 
obliging." But why did the apostle couple these 
two dispositions together ? " Charity suffereth 
long, and is kind." Evidently, because long- 
suffering, without kindness, would be unavailing. 
If you bear with the injuries or supposed offences 
of another, and yet suffer your mind to be soured, 
and your kind offices remitted, the wound will 
corrode and inflame till it breaks out with tenfold 
violence. But benignity of temper, and the con- 
stant practice of friendly offices and benevolent 
actions, will disarm ill-nature, and bring the of- 
fender to see the folly of his conduct. " A soft 
answer turneth away wrath, and the kind treat- 
ment of an enemy will pour coals of fire on his 
head." What can be more lovely than a kind 
and obliging disposition, which delights in occa- 



ENVY. 261 

sions and opportunities of contributing to the com- 
fort and happiness of others ! This disposition 
adorns with peculiar grace the female character. 
Solomon, describing a virtuous woman, says, " In 
her tongue is the law of kindness." If you culti- 
vate this disposition at all times, and in all places, 
your presence will add a charm to every circle ; 
you will honor your Master, and your ability to 
advance his cause will be greatly enhanced. In 
your efforts to do good, with the law of kindness in 
your lips, you can penetrate, where, without it, 
you could gain no admittance ; and, in your expos- 
tulations with the impenitent, you can reach the 
heart, by the exhibition of a kind and tender spirit, 
where otherwise you would be repulsed like the 
seven sons of Sceva, who presumptuously attempt- 
ed, in imitation of Paul, to cast out devils in the 
name of Jesus. Especially is this disposition re- 
quisite in a Sabbath school teacher. Without it 
he can accomplish very little. Children cannot be 
won without kindness. If, then, you would be 
successful in this enterprise of love, cultivate a 
tender regard for the " little lambs," and be kind 
to them whenever you meet them. Never see a 
child in trouble without relieving him ; or, if you 
can do no more, show your sympathy for his suf- 
ferings by such kind offices as are within your 
power. 

III. Charity envieth not. It is not grieved but 
gratified to see others more prosperous and wealthy, 
more intelligent and refined, or more holy. The 



262 ENVY. 

extension of holiness and happiness is an object of 
rejoicing to the benevolent mind, without regard to 
self. 

There are some persons who are always com- 
plaining of the rich, and fretting about the aris- 
tocratic spirit of those whose rank and station, 
education, or mental endowments, place them in 
any respect above themselves. This is a sure in- 
dication of an envious spirit. There may be, in 
these respects, some ground of complaint ; but 
place these persons in the situation of those of 
whom they complain, and where the latter are 
proud, the former would probably be aristocratic ; 
and where these are aristocratic, those would be 
tyrannical. 

An envious disposition argues, 1. A want of 
self-respect. If we respect ourselves, we shall not 
desire the factitious importance arising from wealth, 
so much as to grieve that others have more of it 
than ourselves ; nor shall we be willing to concede 
so much merit to the possession of wealth, as to 
suspect those who have it of esteeming us the less 
because we have it not. 2. It argues a want of 
benevolence. The truly benevolent mind desires 
the increase of rational enjoyment, and will there- 
fore rejoice in the happiness of others, without 
respect to his own. 3. It argues a want of mag- 
nanimity. The truly great will rejoice in the in- 
tellectual and moral elevation of others, as adding 
so much to the sum of human excellence. But 
the envious person cannot bear to see any other 



ENVY. 263 

one elevated above himself. This is the spirit that 
brought Haman to the gallows, and Satan from the 
seat of an archangel to the throne of devils. 4. It 
argues a narrow, selfish spirit, — a little and mean 
mind. The law of God requires us to love our 
neighbor as ourselves, and reason sanctions the 
requisition. But the envious person will hate his 
neighbor, because he is not permitted to love him 
less than himself. 

If you regard your own happiness, I conjure 
you to suppress the first motions of this vile and 
hateful temper ; for, while indulged, it will give 
you no peace. Its envenomed darts will rankle 
and corrode in your bosom, and poison all your en- 
joyments. It is a disposition which can never be 
satisfied, so long as there is a superior being in 
the universe. It is aimed ultimately at the throne 
of God ; and the envious person can never be 
happy while God reigns. The effects of this 
dispDsition upon human character and happiness 
are strikingly illustrated in the story of Haman, 
which I commend to your serious attention. Cul- 
tivate, then, the habit of being pleased and gratified 
A/ith the happiness and prosperity of others ; and 
constantly seek the grace of God to enable you to 
exercise benevolent feelings toward all, but es- 
pecially those who are elevated in any respect 
tbove you. 

IV. Charity vaunteth not itself, (or, as in the 
nargin, is not rash,) is not puffed up. " It 
loes not act precipitately, inconsiderately, rashly ? 



264 SELF-CONCEIT. 



and 



thoughtlessly." Some people mistake a rash 
heedless spirit for genuine zeal ; and this puffs 
them up with pride and vainglory, and sets them 
to railing at their betters in age, experience, or 
wisdom, because they will not fall into their views 
and measures. There is scarcely any trait of 
character more unlovely, especially in a young 
person, than self-conceit. If the youth, who is 
puffed up with a sense of his own consequence, 
could but see the mingled emotions of pity and 
disgust which his conduct excites in the bosom of 
age and wisdom, he would be filled with confusion 
and shame. 

You will hear such persons prating much of in- 
dependence of mind. They have respect to the 
opinions of the ancients ? Not they ! They think 
for themselves, and form their own opinions, with- 
out respect to what others have thought, and said, 
and written. They would scorn to consult a com- 
mentary to assist them in determining a difficult 
passage of Scripture, or the writings of a learned 
divine, to help them out of a theological difficulty. 
That would be subjecting their minds to the influ- 
ence of prejudice, or betraying a want of confi- 
dence in their own infallible powers ! — which is 
the last idea they would think of entertaining 
The long-cherished opinions of great, and wise, 
and good men, are disposed of with a sneer 
They be influenced by great names ? Not they ! 

You will hear them delivering their opinions 
pragmatically, and with strong assurance, on points 



VAUNTING. 265 

of great difficulty, which good men of the greatest 
learning and ability have approached with diffi- 
dence ; and boldly advancing ideas which they 
suppose to have originated in the depths of their 
own recondite minds, which they afterwards learn, 
with chagrin, are but some old, cast-off, crude 
theories or speculations, which had been a hundred 
times advanced, and as many times refuted, before 
they were born. But the matter appears so plain 
to them, that they cannot imagine how any honest 
mind can come to any other conclusion. Hence, 
they are ready to doubt the piety of all who differ 
with them, if not to assume the office of judge, 
and charge them with insincerity or hypocrisy. 
Whereas, in truth, their strong confidence in their 
opinions arises from having examined the subject 
partially and superficially, and overlooked the ob- 
jections and difficulties which readily occur to a 
well-balanced and discriminating mind. 

I would not, however, be understood to recom- 
mend implicit submission to the judgment and 
opinions even of the greatest and best of men. 
This is Popery. The mind must be convinced be- 
fore it yields assent to any position. But it would 
be the height of self-conceited arrogance for any 
person, but especially for a youth, to presume 
himself too wise to gain instruction from the 
writings of men who have devoted their lives to 
the investigation of truth ; Or summarily to set 
aside, as unworthy of his attention, opinions which 
have been embraced by the greatest and best of 



266 UNSEEMLINESS. 

men for successive generations. Nor does it 
argue any uncommon independence of mind ; for 
you will generally find such persons arranged 
under the banner of some one of the various 
schools of theology, morals, philosophy, or politics, 
and following on with ardor the devious course of 
their leader, receiving whatever falls from his lips 
as the voice of an oracle, and running with enthu- 
siasm into all his extravagances. Like the vane 
upon the spire, that lifts up itself with proud emi- 
nence to the clouds, they are ready to be carried 
about by every wind of doctrine. Whereas, true 
independence of mind consists in weighing evi- 
dence and argument impartially, and forming a 
decision independent of prejudice, party feeling, 
pride of opinion, or self-will ; and, when coupled 
with humility, it will always rejoice to receive in- 
struction from any source. The person who 
knows himself, will be deeply humbled under a 
sense of his own weaknss and ignorance, and will 
advance his opinions with modesty, while he treats 
the opinions of others with becoming respect. 

V. Again, charity doth not behave itself un- 
seemly. It does not disregard the courtesies of 
life, nor break over the bounds of decency and 
decorum ; but pays a strict regard to propriety of 
conduct, under all circumstances. It may not be 
amiss here to enumerate some of those things 
which, by their unseemliness, render tbe conduct 
of any person repulsive and disgusting. 

1. Forwardness, or a disposition to be conspicu- 



UNSEEMLINESS. 267 

ous, is unseemly, especially in a young person. 
It is indeed the duty of every one to be always 
ready to engage in every good work ; and it is 
wrong to be backward and refuse to cooperate 
with others in carrying on any useful enterprise. 
But the heart is deceitful ; and, while we satisfy 
our consciences with the idea that we are going 
forward in the discharge of duty, we may be but 
feeding our own vainglorious spirits, by bringing 
ourselves into notice. An humble Christian has a 
low estimate of his ability to do good, and is 
generally disposed to prefer others, as better quali- 
fied than himself, to occupy any conspicuous post. 
" In honor preferring one another." He will 
therefore be modest and retiring ; though, when 
the course of duty is plain, he will by no means 
shrink from it. " The righteous are bold as a 
lion." There are several characteristics, however, 
which distinguish the forward, unseemly spirit. 
He is jealous and testy. You will hear him com- 
plaining of the aristocratic spirit of others ; and, if 
he is not noticed as much as he thinks he deserves, 
he will take offence. He will rarely be found 
cordially cooperating with others in any good 
work, unless he is foremost in it himself. If you 
wish to secure his aid, or forestall his opposition, 
you must be careful to consult him before you un- 
dertake any enterprise. Should you neglect to do 
so, however good your object, or well chosen your 
measures, you may expect him to find fault and 
throw obstacles in the way at every step of your 



268 CATECHISING OTHERS. 

progress. Such persons often exhibit a fiery zeal 
and restless activity, which seem for a time to 
eclipse all their contemporaries. But it is a zeal 
and activity for self ; for it is never roused except 
for the promotion of an object with which self is 
in some manner identified. 

2. To assume, in a dictatorial manner, to cate- 
chise others, as to their views on any subject, 
especially if they are older than yourself, is un- 
seemly. You will meet with some persons who 
seem to take it for granted that they have a right 
to call you to account for your opinions, and to 
determine authoritatively your claim to the char- 
acter which you profess. I do not question the 
propriety of kind and modest inquiries as to the 
opinions and views of others ; nor of endeavoring, 
by fair and candid arguments, to convince them of 
what we suppose to be their errors. But then we 
must never forget that they are our equals, pos- 
sessing the same right to judge of the truth with 
ourselves, and accountable for their errors to the 
same tribunal. This will leave no ground for the 
exercise of a dogmatical or a dictatorial spirit. 

3. It is unseemly for young persons to be fore- 
most in speaking, in company, or to give advice 
with confidence, in regard to any thing which is to 
influence the conduct of their superiors in age, 
wisdom, or experience. Elihu, although a man of 
superior knowledge and abilities, did not presume 
to speak to Job till his aged friends had ceased ; 
for he said, " Days should speak, and multitude of 



TALKATIVENESS. 269 

years should teach wisdom." Young persons 
sometimes render themselves ridiculous by such 
unseemly conduct. The prophet Isaiah gives this 
as one of the marks of a degenerate age, that 
u the child shall behave himself proudly against 
the ancient, and the base against the honorable." 

4. Fierce contention about personal rights is 
unseemly. It begets a selfish, jealous spirit. You 
never hear this where love reigns ; for love is a 
yielding spirit. The spirit that can never brook 
the least encroachment upon his rights is an un- 
seemly spirit, which will always be embroiled in 
some difficulty or other. 

5. All coarseness, grossness, or rudeness of 
character, is unseemly. This negative description" 
of one of the characteristics of charity is sufficient- 
ly comprehensive, if exhibited in all its details, to 
fill a volume. It conveys the idea of an exquisite 
propriety of deportment, free from every thing in- 
delicate, obtrusive, repulsive, or unamiable. 

VI. Charity seeketh not her own. It is not self- 
ish. The temper here described is inculcated in 
a beautiful manner in Paul's Epistle to the Philip- 
pians. He exhorts them, in lowliness of mind, 
each to esteem other better than themselves ; and 
not to look exclusively on their own things, but 
also on the things of others ; and then commends to 
them the example of our Lord, who, though King 
of kings, humbled himself to the condition of a 
servant, enduring hardship, contumely, and an 
ignominious death, for our sakes. This does not 



270 DISINTERESTEDNESS. 

mean that we are not to love ourselves at all, nor 
be entirely regardless of our own interests ; for the 
rule which requires us to love our neighbor as our- 
selves, recognizes the right of self-love ; and the 
command, " Thou shalt not steal," establishes the 
right of private property. But it forbids us to 
make our own interest and happiness our chief 
concern, to the disregard of the rights of others and 
the general good ; and requires us to make sacri- 
fices of feeling and interest for the benefit of 
others, and even sometimes to prefer their happi- 
ness and interest to our own. This is the spirit of 
genuine benevolence ; and the exercise of it will 
impart far more elevated enjoyment than can be 
■derived from private advantage. 

Were this disposition in exercise, it would cut 
off all ground of envy and jealousy ; it would re- 
move the cause of most of the contentions that 
arise in society, and mitigate, in a wonderful de- 
gree, the ills of life. Indeed, this principle lies 
at the foundation of all social enjoyment. The 
reciprocity of mutual affection depends upon the 
exercise of a self-sacrificing disposition ; and the 
society where this does not exist is intolerable. 
Nor is it feeling or interest alone that must be 
given up. There is yet a more difficult sacrifice 
to be made, before we can be, in any considerable 
degree, comfortable companions. It is the sacri- 
fice of the will. This is the last thing the selfish 
heart of man is disposed to yield. He has taken 
his stand, and the pride of his heart is committed 



SELFISHNESS. 271 

to maintain it. He deceives himself, and compels 
conscience to come to his aid ; while, in reality, it 
is a matter with which conscience has nothing to 
do ; for the point might have been yielded without 
doing violence to that ever wakeful monitor, whose 
office is thus perverted, and made to subserve the 
purposes of stiff-necked obstinacy. A disposition 
to yield to the judgment and will of others, so far 
as can be done conscientiously, is a prominent 
characteristic of that charity which seeketh not her 
own ; while an obstinate adherence to our own 
plans and purposes, where no higher principle 
than expediency is concerned, is one of the most 
repulsive and uncomfortable forms of selfishness. 

A selfish person never willingly makes the 
smallest sacrifice of feeling or interest to promote 
the welfare or happiness of others. He wraps 
himself up in his own interests and pursuits, a 
cheerless and forbidding object. He would gladly 
know no law but his own will. He has a little 
world of his own, in which he lives, and moves, 
and has his being. He makes every one with 
whom he comes in contact contribute something to 
his own selfish purposes. His overweening desire 
to promote his own interests disposes him constant- 
ly to encroach upon the rights of others ; or, if not 
to encroach upon their rights, to take advantage of 
their good nature, to drag them into his service. 
You might as well walk for pleasure in a grove of 
thorn-bushes, or seek repose on a bed of nettles, as 
to look for comfort in the society of selfish persons. 



ft 

272 GOOD-NATURE. 

VII. Charity is not easily provoked. " It cor- 
rects a sharpness of temper, and sweetens and 
softens the mind." It does not take fire at the 
least opposition or unkindness, nor " make a man 
an offender for a word." One of the servants of 
Nabal described his character in this significant 
manner : " He is such a son of Belial that a man 
cannot speak to him." There are many such sons 
and daughters of Belial. They are so sulky and 
sour, so fretful and peevish, that you can hardly 
speak to them but they will snap and snarl like a 
growling watch-dog ; and if they were equally dan- 
gerous, it might not be less necessary to chain 
them. All this is the opposite of charity. The 
quality here negatively described may be summa- 
rily comprehended in the term good-nature; but 
in a more elevated sense than this term is usually 
employed, it being the fruit, not of natural amiable- 
ness, but of gracious affection. This temper is 
essential to any considerable degree of usefulness. 
If you are destitute of it, your Christian character 
will be so marred as in a great measure to coun- 
teract the influence of your positive efforts. A 
bad temper, even in connection with many excel- 
lent qualities, may render a person an uncomfort- 
able companion, and an intolerable yoke-fellow; 
thus bringing great reproach upon the cause of 
Christ. Nor need any one excuse himself on the 
ground of natural disposition ; for the Lord has 
said, " My grace is sufficient for thee." The 
gospel of Jesus Christ is a remedy for all our 






JEALOUSY. 273 

natural corruptions ; and we are required to lay- 
aside every iveight, even the sin that most easily 
besets us. 

VIII. Charity thinketh no evil — is not suspi- 
cious — does not lay up slight expressions or 
equivocal conduct, and reason out evil from them, 
and suffer it to corrode and sour the mind against 
an individual, but puts the best construction upon 
the words and conduct of others that they will 
bear, not yielding to an ill opinion of another but 
upon the most indisputable evidence. There is, 
perhaps, no more fruitful source of disquiet and 
unhappiness, both to ourselves and others, than a 
suspicious disposition. " Jealousy," says Solomon, 
" is cruel as the grave ; the coals thereof are the 
coals of fire which hath a most vehement flame." 
Nor is this language too intense. A jealous per- 
son always sees a " snake in the grass." He is 
afraid to trust his most intimate friend. He puts 
the worst construction upon the language and con- 
duct of others that they will bear ; hence he con- 
ceives himself grossly insulted when no ill was 
designed ; and a gentle rebuke, or a good-humored 
repartee, constitutes an unpardonable offence. He 
always looks on the dark side of human character, 
so that a single foible, or one glaring fault, will 
eclipse a thousand real excellences. He is always 
complaining of the degeneracy of the times, and 
especially of the corruption of the church ; for he 
can see nobody around him who is perfect, and 
therefore he comes to the conclusion that there is. 
18 



274 FAULT-FINDING. 

very little piety in the world, forgetting that, were 
he to find a church of immaculate purity, his own 
connection with it would introduce corruption. 
Should such a person conceive it to be his duty to 
tell you all your faults, wo betide you ! for, desir- 
able as self-knowledge is, it is no kindness to have 
our faults aggravated a hundred fold, and concen- 
trated before our minds, like the converging rays 
of the sun, in one focal blaze, nor poured upon our 
heads like the sweeping torrent, nor eked out like 
the incessant patterings of a drizzling rain. Thus 
did not Paul. When he felt it his duty to reprove, 
he v/as careful to commend what was praiseworthy, 
and to throw in some expressions of kindness along 
with his censures. And here, though it be a di- 
gression, let me conjure you never to undertake 
the unthankful office of censor. You will find 
some inexperienced persons who will desire you, 
as an office of friendship, to tell them all their 
faults. Be sure, if you undertake this wilh a friend, 
your friendship will be short. It will lead you to 
look continually at the dark side of your friend's 
character ; and, before you are aware, you will 
find yourself losing your esteem for it. Very 
soon, you will beget the suspicion that you have 
conceived some dislike. If the cause is continued, 
this suspicion will corrode and increase ; and the 
result will be, a mutual alienation of affection. 
However sincerely such an experiment may be 
entered upon, it can hardly fail, in the nature of 
things, to produce this result. 



FAULT-FINDING. 275 

It may, however, be said, that we are bound, by 
our covenant obligations, to watch over our breth- 
ren. But there can scarcely be a greater misap- 
prehension than to understand this duty in the sense 
of an incessant lookout to discern and discover the 
little faults and foibles, or even the more marked 
and glaring defects, of character in our brethren. 
The injunction is, " If thy brother trespass against 
thee, go and tell him his fault," &c. But I know 
of no passage of Scripture which requires us to 
procure a magnifying-glass, and go about making 
a business of detecting and exposing the faults of 
our brethren. On the contrary, there are many 
cautions against a meddlesome disposition, and 
against being busybodies in other men's matters. 
We are required, with great frequency and solem- 
nity, to watch ourselves ; but where is the injunc- 
tion, " Watch thy brethren ? " Even the Saviour 
himself did not thus attempt to correct the faults 
of his disciples. He rebuked them, indeed, and 
sometimes sharply ; but he was not continually 
reminding them of their faults. He was not in- 
cessantly browbeating Peter for his rashness, nor 
Thomas for his incredulity, nor the sons of Zebedee 
for their ambition ; but he " taught them as they 
were able to bear it ; " and that rather by holding 
up before their minds the truth, than by direct 
personal lectures. 

Our covenant obligations unquestionably make 
it our duty to watch and see that our brethren do 
not pursue a course of life inconsistent with their 



276 REJOICING IN INIQUITY. 

Christian profession, or which tends to backsliding 
and apostasy ; and, if they are true disciples, they 
will be thankful for a word of caution, when they 
are in danger of falling into sin. And, when they 
do thus fall, we are required to rebuke them, and 
not to suffer sin upon them. But this is a very 
different affair from that of setting up a system of 
espionage over their conduct, and dwelling continu- 
ally upon their faults and deficiencies. This latter 
course cannot long be pursued without an unhappy 
influence upon our own temper. The human mind 
is so constituted as to be affected by the objects it 
contemplates, and often assimilated to them. Show 
me a person who is always contemplating the faults 
of others, and I will show you a dark and gloomy, 
sour and morose spirit, whose eyes are. hermetical- 
ly closed to every thing that is desirable and excel- 
lent, or amiable and lovely, in the character of 
man, — a grumbling, growling misanthrope, who 
is never pleased with any body, nor satisfied with 
any thing, — an Ishmaelite, w r hose hand is against 
every man, and every man's hand against him. 
If there is nothing in the human character, regen- 
erated by the grace of God, on which we can look 
with complacency and delight, then it is impossible 
for us to obey the sacred injunction, " Love the 
brethren." 

IX. Charity rejoiceth not in iniquity, but re- 
joiceth in the truth. One mark by which the peo- 
ple of God are known is, that they " sigh and cry 
over the abominations that are done in the land," 



A BAD MARK. 277 

and weep rivers of water, because men keep not 
the law of God ; while the wicked " rejoice to do 
evil, and delight in the frowardness of the wicked." 
But we may deceive ourselves, and be indulging a 
morbid appetite for fault-finding and slander, while 
we suppose ourselves to be grieving over the sins 
of others. Grief is a tender emotion : it melts the 
heart, and sheds around it a hallowed influence. 
Hence, if we find ourselves indulging a sharp, 
censorious spirit, eagerly catching up the faults of 
others, and dwelling on them, and magnifying them, 
and judging harshly of them, we may be sure we 
have another mark, which belongs not to the fold 
of the good Shepherd. One of the prominent 
characteristics of an impenitent heart is a disposi- 
tion to feed upon the faults of professors of religion. 
Those who indulge this disposition will not admit 
that they take delight in the failings of Christians. 
They will condemn them with great severity, and 
lament over the dishonor they bring upon religion. 
Yet they catch at the deficiencies of Christians as 
eagerly as ever a hungry spaniel caught after his 
meat. This is the whole of their spiritual meat 
and drink. It is the foundation of their hopes. 
They rest their claim for admittance into the celes- 
tial paradise on being quite as consistent in their 
conduct as those who profess to be God's people ; 
hence, every deficiency they discover gives them a 
new plea to urge at the portals of heaven. Thus 
they secretly, though perhaps unwittingly, "rejoice 
in iniquity." But it is to be feared, if we may 



278 CENSORIOUSNESS. 

judge from the exhibition of the same spirit, that 
many who make high pretensions to superior sanc- 
tity rest their hopes, to a great extent, on a similar 
foundation. With the Pharisaical Jews, they think 
if they judge them that do evil, even though they 
do the same, they shall escape the judgment of 
God. They are as eager to catch up and proclaim 
upon the house-top the deficiencies of their breth- 
ren, as the self-righteous moralist, who prides him- 
self on making no profession, and yet being as 
consistent as those that do. If such persons do not 
rejoice in iniquity, it is, nevertheless, " sweet in their 
mouth," and they " drink it in like water." Their 
plea is, that they do not speak of it with pleasure, 
but with grief bear their testimony against it. But 
grief is a very different passion from that which 
swells in their bosoms. Grief is solitary and silent. 
" He sitteth alone, and keepeth silence." Who 
ever heard of a man's proclaiming his grief to 
every passing stranger ? Yet you may not be five 
minutes in the company of one of these persons, 
till he begins to proclaim his grief at the delinquen- 
cies of his Christian brethren. And the harsh and 
bitter spirit, which palms itself on the conscience 
as a testimony against sin, is but an exhibition of 
impenitent pride. It bears not the most distant 
semblance of Christian humility and fidelity. 
" Brethren," says the apostle, " if a man be over- 
taken in a fault, restore such an one in the spirit 
of meekness ; considering thyself, lest thou also be 
tempted.'''' But, from the fault-finding and censori- 



APOSTATES. 279 

ous spirit of some people, one would suppose it 
never came into their minds to consider whether it 
might not be possible for them to fall into the same 
condemnation ; although an examination of the lam- 
entable falls that have taken place might show a 
fearful list of delinquents from this class of persons. 
David, while in his fallen state, pronounced sen- 
tence of death upon the man in Nathan's parable, 
whose crime was but a faint shadow of his own. 
The scribes and Pharisees were indignant at the 
wretched woman who had been taken in sin ; yet 
they afterwards, by their own conduct, confessed 
themselves guilty of the same crime. Judas was 
one of your censorious fault-finders. He was the 
disciple that found fault with the tender-hearted 
Mary, for her affectionate tribute of respect to the 
Lord of life, before his passion. He thought it a 
great waste to pour such costly ointment on the 
feet of Jesus, and that it would have been much 
better to have sold it, and given the money to the 
poor. He was very compassionate to the poor, 
and a great enemy of extravagance ; but, a little 
while afterwards, he sold his Lord for thirty pieces 
of silver. So, in every age, if you examine into 
the character of apostates, you will find that they 
have been noted for their severity against the sins 
of others, and particularly in making conscience of 
things indifferent, and pronouncing harsh judgment 
against those who refuse to conform to their views. 
Especially will such persons be grieved with their 
brethren on account of their dress, or style of liv- 



280 REJOICING IN THE TRUTH. 



ing, or their manner of wearing the hair, or some 
such matter, that does not reach the heart. 

The humble Christian, who looks back to the 
"hole of the pit whence he was digged," and re- 
members that he now stands by virtue of the same 
grace that took his feet out of the " horrible pit 
and miry clay," will be the last person to vaunt 
over the fallen condition of his fellow-creatures. 
He will look upon them with an eye of tender 
compassion, and his rebukes will be administered 
in a meek, subdued, and humble spirit, remember- 
ing the injunction of Paul : " Let him that thinketh 
he standeth, take heed lest he fall." But the spirit 
of which I have been speaking is not only carnal, 
but devilish. The devil is the accuser of the 
brethren. 

Charity not only rejoiceth not in iniquity, but 
positively rejoiceth in the truth — is glad of the 
success of the gospel, and rejoices in the manifes- 
tation of the grace of God, by the exhibition of the 
fruits of his Spirit in the character and conduct of 
his people. Hence it will lead us to look at the 
bright side of men's characters, and, if they give 
any evidence of piety, to rejoice in it, and glorify 
God for the manifestation of his grace in them, 
while we overlook, or behold with tenderness and 
compassion, their imperfections. And this accords 
with the feelings of the humble Christian. He 
thinks so little of himself, and feels such a sense 
of his own imperfections, that he quickly discerns 
the least evidence of Christian character in others ; 



CHRISTIAN JOY. 281 

and he sees so much to be overlooked in himself, 
that he is rather inclined to the extreme of credu- 
lity, in judging the characters of others. He is 
ready, with Paul, to esteem himself " less than the 
least of all saints ; M and, where he sees any evi- 
dence of piety in others, he can overlook many 
deficiencies. 

I am persuaded that in few things we are more 
deficient than in the exercise of joy and gratitude 
for the grace of God manifested in his children. 
The Epistles of Paul generally commence with an 
expression of joy and thanksgiving for the piety of 
those to whom he was writing. I have been sur- 
prised, on looking over them, to find these expres- 
sions so full and so frequent. They are too 
numerous to be quoted in this place ; but I entreat 
you to examine them for yourself. Even in re- 
gard to the Corinthians, among whom so many 
evils existed, he says, " I thank my God always on 
your hehalf, for the grace of God which is given 
you ly Jesus Christ." But how seldom are we 
heard thanking God for the piety of our brethren ! 
Yet we are under greater obligations for the least 
exhibition of gracious fruits in the lives of his peo- 
ple, than for the daily bounties of his providence, 
inasmuch as the gift of the Holy Ghost is greater 
than food and raiment. 

X. Thus far, with the exception of the first two 
heads, and a part of the last, we have had the 
negative character of charity. We now come to 
its positive manifestations, which have, however, 



282 CHARITY, POSITIVELY. 

to a considerable extent, been anticipated in the 
previous consideration of the subject. 

1. Charity learelh all things ; or, as it may be 
rendered, cover eth all things. This seems to be 
more agreeable to the context ; for otherwise it 
would mean the same as endureth all things, in 
the latter clause of the verse, and thus make a 
tautology ; while it leaves a deficiency in the 
description, indicated by the passage in Peter, 
" Charity shall cover the multitude of sins." 
" Charity will draw a veil over the faults of others, 
so far as is consistent with duty," What trait of 
character can be more amiable and lovely ? It is 
the genuine spirit of the gospel, which requires us 
to "do unto others as we would they should do to 
us." And who would like to have his faults made 
the subject of common conversation among his 
acquaintances ? If no one would like to be thus 
" served up," let him be cautious how he treats 
others. And, if it is contrary to charity thus to 
speak of the faults of individuals, it is not the less 
so to speak of the faults of masses of men, as of 
the clergy, or of the church. The injustice is the 
more aggravated, because it is condemning by 
wholesale. A member of the church of Christ, 
who speaks much of its corruptions, is guilty of the 
anomalous conduct of speaking evil of himself ; 
for the members of Christ's body are all one in 
him. It may sometimes be our duty to speak of 
the faults of others ; but, where charity reigns in 
the heart, this will be done only in cases of un- 



CHARITY, POSITIVELY. 283 

avoidable necessity, and then with great pain and 
sacrifice of feeling. The benevolent heart feels 
for the woes of others, and even compassionates 
their weakness and wickedness. It will desire, 
therefore, as much as possible, to hide them from 
the public gaze, unless the good of others should 
require their exposure ; and even then, will not do 
it with wanton feelings. But these remarks apply 
with much greater force to the practice of Chris- 
tians speaking of one another's faults. Where is 
the heart that would not revolt at the idea of 
brothers and sisters scanning each other's faults, 
in the ears of strangers ? Yet the relation of 
God's children is far more endearing than the ties 
of consanguinity. Suppose a family of children, 
all of them in some manner deformed, yet each 
possessing many excellences of person. What 
would be thought of them, if they were always 
worrying themselves and complaining about each 
other's deformities ? And what would be the effect 
on their individual dispositions and feelings, and 
on the peace and happiness of the family ? 

2. Charity believelh all things, hopeth all things. 
This is the opposite of jealousy and suspicion. It 
is a readiness to believe every thing in favor of 
others ; and even when appearances are very 
strong against them, still to hope for the best. 
This disposition will lead us to look at the charac- 
ters of others in their most favorable light ; to give 
full weight to every good quality, and full credit 
for every praiseworthy action ; while every palli- 



284 CONFIDING IN OTHERS. 

ating circumstance is viewed in connection with 
deficiencies and misconduct. Charity will never 
attribute an action to improper motives or a bad 
design, when it can account for it in any other 
way ; and, especially, it will not be quick to charge 
hypocrisy and insincerity upon those who seem to 
be acting correctly. It will give credit to the 
professions of others, unless obviously contradicted 
by their conduct. It does not, indeed, forbid pru- 
dence and caution — " The simple believeth every 
word ; but the prudent man looketh well to his 
going" — but it is accustomed to repose confi- 
dence in others, and it will not be continually 
watching for evil. 

A charitable spirit is opposed to the disposition 
to discuss private character. It will not willingly 
listen to criticisms upon the characters of others, 
nor the detail of their errors and imperfections ; 
and it will turn away with disgust and horror from 
petty scandal and evil-speaking, as offensive to 
benevolent feeling. It is a kind of moral sense, 
which recoils from detraction and backbiting. 

3. Charity endureth all things. This is nearly 
synonymous with long-suffering ; and yet it is a 
more extensive expression. It will endure with 
patience, and suffer, without anger or bitterness of 
feeling, every thing in social life which is calcu- 
lated to try our tempers, and exhaust our patience. 
It is not testy, and impatient at the least opposition, 
or the slightest provocation ; but endures the in- 
firmities, the unreasonableness, the ill-humor, and 



CONCLUSION. 285 

the hard language of others, with a meek and 
quiet spirit. 

Finally, charity is the practical application of 
the golden rule of our Saviour, and the second 
table of the law, to all our intercourse with our 
fellow-men, diffusing around us a spirit of kindness 
and benevolent feeling. It comprehends all that is 
candid and generous, bland and gentle, amiable 
and kind, in the human character, regenerated by 
the grace of God. It is opposed to all that is un- 
candid and disingenuous, coarse and harsh, un- 
kind, severe, and bitter, in the disposition of fallen 
humanity. It is the bond which holds society 
together, the charm which sweetens social inter- 
course, the universal panacea, which, if it can- 
not cure, will at least mitigate, all the diseases of 
the social state. 



CHAPTER XVII. 

HARMONY OF CHRISTIAN CHARACTER. 

" And besides this, giving all diligence, add to your faith, virtue ; 
and to virtue, knowledge ; and to knowledge, temperance ; and to 
temperance, patience ; and to patience, godliness ; and to godliness, 
brotherly kindness ; and to brotherly kindness, charity." — 2 Pet. i. 
5—7. 

In the first chapter, I spoke of the importance 
of growth in grace, and enumerated some of the 
fruits of the Spirit. I revert to the same subject 
again, for the purpose of showing the importance 
of cultivating the several Christian graces in due 
proportion, so as to attain to a uniform consistency 
of character. 

Nothing delights the senses like harmony. The 
eye rests with pleasure on the edifice which is 
complete in all its parts, according to the laws of 
architecture ; and the sensation of delight is still 
more exquisite, on viewing the harmonious combi- 
nation of colors, as exhibited in the rainbow, or 
the flowers of the field. The ear, also, is ravished 
with the harmony of musical sounds, and the 
palate is delighted with savory dishes. But take 
away the cornice, or remove a column from the 
house, or abstract one of the colors of the rainbow, 



HARMONY. 287 

and the eye is offended ; remove from the scale 
one of the musical sounds, and give undue promi- 
nence to another, and harmony will become dis- 
cord ; and what could be more insipid than a 
savory dish without salt ? 

So it is with the Christian character. Its beauty 
and loveliness depend on the harmonious culture 
of all the Christian graces. If one is deficient, 
and another too prominent, the idea of deformity 
strikes the mind with painful sensations, like harsh, 
discordant musical sounds, or like* the dispropor- 
tionate combination of colors. 

It was probably with an eye to this that the 
apostle gave the exhortation above quoted. He 
was exhorting to growth in grace ; and he would 
have the new man grow up with symmetrical pro- 
portions, so as to form the " stature of a perfect 
man in Christ Jesus," not having all the energies 
concentrated in one member, but having the body 
complete in all its parts, giving a due proportion of 
comeliness, activity, and strength to each. Thus, 
he says, Add to your faith virtue. By faith, I 
suppose we are to understand the elementary prin- 
ciple of the Christian character, as exhibited in 
regeneration ; or the act which takes hold of 
Christ. But we are not to rest in this. We are to 
add virtue, or strength and courage, to carry out 
our new principle of action. But this is not all. 
We may be full of courage and zeal ; yet, if we 
are ignorant of truth and duty, we shall make sad 
work of it, running headlong, first into this extrav- 



288 KNOWLEDGE. 

agance, and then into that, disturbing the plans of 
others, and defeating our own, by a rash and heed- 
less course of conduct. 

Young Christians are in danger of making re- 
ligion consist too exclusively in emotion, which 
lead sthem to undervalue knowledge. But, while 
emotion is inseparable from spiritual religion, 
knowledge is no less essential to intelligent emo- 
tion. Ignorance is not the mother of devotion ; 
and though a person may be sincerely and truly 
pious, with only the knowledge of a few simple 
principles, yet, without a thorough and comprehen- 
sive knowledge of religious truth, the Christian 
character will be weak and unstable, easily led 
astray, and " carried about by every wind of doc- 
trine." Knowledge is also essential to a high de- 
gree of usefulness. It expands and invigorates 
the mind, and enables us, with divine aid, to de- 
vise and execute plans of usefulness with pru- 
dence and energy. 

But knowledge alone is not sufficient ; nor even 
knowledge added to faith. Temperance must be 
added, as a regulator, both of soul and body. All 
the appetites and passions, desires and emotions, 
must be brought within the bounds of moderation. 
And to temperance must be added patience, that 
we may be enabled to endure the trials of this life, 
and not to faint under the chastening hand of our 
heavenly Father. As it is through much tribula- 
tion that we are to enter into the kingdom of 
heaven, we have need of patience, both for our 



UNION OP THE GRACES. 289 

own comfort and for the honor of religion. In- 
deed, no grace is more needful in the ordinary 
affairs of life. It is the little, every-day occur- 
rences that try the Christian character ; and it is 
in regard to these that patience works experience. 
Many of these things are more difficult to be borne 
than the greater trials of life, because the hand of 
God is less strikingly visible in them. But patience 
enables us to endure those things which cross the 
temper with a calm, unruffled spirit ; to encounter 
contradictions, little vexations, and disappointments, 
without fretting or repining ; and saves us from 
sinking under severe and protracted afflictions. 

To patience must be added godliness, " which is 
profitable unto all things, having promise of the 
life that now is, and of that which is to come." To 
be godly, is to be, in a measure, like God. It is 
to be " renewed in knowledge, after the image of 
him that created us," and to have the same mind 
in us that was in Christ Jesus. This is the fruit of 
that patience which works experience, and results 
in hope, which maketh not ashamed. 

To godliness must be added brotherly kindness ; 
which is but acting out the state of heart expressed 
by godliness, which indicates a partaking of divine 
benevolence. 

Then comes the crowning grace of charity, 
" which is the bond of perfectness," comprehend- 
ing the whole circle of social virtues. 

Where all these qualities exist, in due proportion, 
they will form a lovely character, harmonious and 
19 



290 DEFORMITY OF CHARACTER. 

beautiful as the seven colors of the rainbow ; yea, 
with the addition of an eighth, of crowning lustre. 
But, if any one suffers his religious feelings to 
concentrate on one point, as though the whole of 
religion consisted in zeal, or devotional feeling, or 
sympathy, or the promotion of some favorite scheme 
of benevolence, you will find an exhibition of char- 
acter as unlovely and repulsive as though the 
seven colors of the rainbow should concentrate in 
one, of livid hue, or pale blue, or sombre gray ; as 
disagreeable as though the sweet melody of a har- 
monious choir were changed into a dull, monoto- 
nous bass ; and as unsavory as a dish of meats 
seasoned only with bitter herbs. 

This disproportionate developement of Christian 
character is more frequently seen in young con- 
verts ; especially such as have not received a 
thorough Christian education, and are, consequent- 
ly, deficient in religious knowledge. They find 
themselves in a new world, and become so much 
absorbed in the contemplation of the new objects 
that present themselves to their admiring gaze, 
that they seem almost to forget that they have any 
other duties to perform than those which consist in 
devotional exercises. If these are interrupted, they 
will fret and worry their minds, and wish for some 
employment entirely of a religious nature. They 
wonder how it is possible for Christians to be so 
cold, as to pursue their worldly employments as 
diligently as they do who take this world for their 
portion ; and often you will hear them breaking 



LITTLE THINGS. 291 

out in expressions of great severity against older 
Christians, because they do not sympathize with 
them in these feelings. Their daily employments 
become irksome ; and they are tempted even to 
neglect the interests of their employers, with the 
plea that the service of God has the first claim 
upon them. But they forget that the service of 
God consists in the faithful performance of every 
social and relative duty, " as unto the Lord, and 
not to men" as well as the more direct devotional 
exercises ; and that the one is as essential to the 
Christian character as the other. The Bible re- 
quires us to be " diligent in business," as well as 
" fervent in spirit ; " and the religion of the Bible 
makes us better in all the relations of this life, as 
well as in our relations with God. 

Young Christians are also prone to undervalue 
little things. The greater things of religion take 
such strong possession of their souls, that they 
overlook many minor things of essential impor- 
tance. In seasons of special religious awakening, 
this mistake is very common ; in consequence of 
which, many important interests suffer, and the 
derangement which follows makes an unfavorable 
impression as to the influence of revivals. The 
spirit of the Christian religion requires that every 
duty should be discharged in its proper time. The 
beauty of the Christian character greatly depends 
on its symmetrical proportions. A person may be 
very zealous in some things, and yet quite defective 
in his Christian character ; and the probability is, 



292 ONE-SIDED RELIGION. 

that he has no more religion than shows itself in its 
consistent proportions. The new energy imparted 
by the regenerating grace of God may unite itself 
with the strong points of his character, and produce 
a very prominent developement ; while, in regard 
to those traits of character which are naturally 
weak, in his constitutional temperament, grace may 
be scarcely perceptible. For instance, a person 
who is naturally bold and resolute, will be remark- 
able, when converted, for his moral courage; while, 
perhaps, he may be very deficient in meekness. 
And the one who is naturally weak and irresolute 
will, perhaps, be remarkable for the mild virtues, 
but very deficient in strength and energy of char- 
acter. The error lies in cultivating, almost exclu- 
sively, those Christian graces which fall in with our 
prominent traits of charapter. We should rather 
bend our energies, by the grace of God, chiefly to 
the developement of those points of character which 
are naturally weak, while we discipline, repress, 
and bring under control, those which are too prom- 
inent. This will prevent deformity, and promote a 
uniform consistency of character. 

There is, perhaps, a peculiar tendency to this 
one-sided religion in this age of excitement and 
activity ; and the young convert, whose Christian 
character is not matured, is peculiarly liable to fall 
into this error. The mind becomes absorbed with 
one object. The more exclusively this object is 
contemplated, the more its importance is magnified. 
It becomes, to his mind, the main thing. It is 



CONCLUSION. 293 

identified with his ideas of religion. He makes it 
a test of piety. Then he is prepared to regard and 
treat all who do not come up to his views on this 
point as destitute of true religion, though they may 
exhibit a consistency of character, in other respects, 
to which he is a stranger. This leads to denun- 
ciation, alienation of feeling, bitterness, and strife. 
But one of God's commands is as dear to him as 
another ; and we cannot excuse ourselves before 
him for disobeying one, on the ground that we 
practise another. The perfection of Christian 
character consists in the harmonious developement 
of the Christian graces. This is what I understand 
by the " stature of a perfect man in Christ Jesus," 
— a man who has no deformity — who is complete 
in all his members and all his faculties. 



CHAPTER XVIII. 

MARRIAGE. 
" Marriage is honorable in all." — Heb. xiii. 4. 

Some young persons indulge a fastidiousness of 
feeling in relation to the subject of marriage, as 
though it were indelicate to speak of it. Others 
make it the principal subject of their thoughts and 
conversation ; yet they seem to think it must never 
be mentioned but in jest. Both these extremes 
should be avoided. Marriage is an ordinance of 
God, and therefore a proper subject of thought and 
discussion, with reference to personal duty. It is 
a matter of great importance, having a direct bear- 
ing upon the glory of God, and the happiness of 
individuals. It should, therefore, never be ap- 
proached with levity. But, as it requires no more 
attention than what is necessary in order to under- 
stand present duty, it would be foolish to make it 
a subject of constant thought, and silly to make it 
a common topic of conversation. It is a matter 
which should be weighed deliberately and seriously 
by every young person. In reference to the main 
subject, two things should be considered : 

I. Marriage 4s desirable. It was ordained by 
the Lord at the creation, as suited to the state of 



MARRIAGE DESIRABLE. 295 

man as a social being, and necessary to the design 
for which he was created. There is a sweetness 
and comfort in the bosom of one's own family, 
which can be enjoyed nowhere else. In early life, 
this is supplied by our youthful companions, who 
feel in unison with us. But, as a person who re- 
mains single advances in life, the friends of his 
youth form new attachments, in which he is inca- 
pable of participating. Their feelings undergo a 
change, of which he knows nothing. He is grad- 
ually left alone. No heart beats in unison with 
his own. His social feelings wither for want of 
an object. As he feels not in unison with those 
around him, his habits also become peculiar, and 
perhaps repulsive, so that his company is not de- 
sired : hence arises the whimsical attachment of 
such persons to domestic animals, or to other ob- 
jects which can be enjoyed in solitude. As the 
dreary winter of age advances, the solitude of this 
condition becomes still more chilling. Nothing 
but that sweet resignation to the will of God, which 
religion gives under all circumstances, can render 
such a situation tolerable. But religion does not 
annihilate the social affections : it only regulates 
them. It is evident, then, that, by a lawful and 
proper exercise of these affections, both our happi- 
ness and usefulness may be greatly increased. 

II. On the other hand, do not consider marriage 
as absolutely essential. Although it is an ordi- 
nance of God, yet he has not absolutely enjoined 
it upon all. You maj, therefore, be in the way of 



296 MARRIAGE NOT INDISPENSABLE. 

duty, while neglecting it. And the apostle Paul 
intimates that there may be, with those who enter 
into this state, a greater tendency of the heart 
towards earthly objects. There is also an increase 
of care. " The unmarried woman careth for the 
things of the Lord, that she may be holy both in 
body and spirit ; but she that is married careth for 
the things of the world, how she may please her 
husband." But much more has been made of this 
than the apostle intended. It has been greatly 
abused and perverted by the Church of Rome. It 
must be observed, that, in the same chapter, he 
advises that " every man have his own wife, and 
every woman have her own husband." And, 
whatever may be our condition in life, if we seek 
it with earnestness and perseverance, in the way 
of duty, God will give us grace sufficient for the 
day. But he says, though it is no sin to marry, 
nevertheless, " such shall have trouble in the flesh." 
It is undoubtedly true, that the enjoyments of con- 
jugal life have their corresponding difficulties and 
trials ; and, if these are enhanced by an unhappy 
connection, the situation is insufferable. For this 
reason, I would have you avoid the conclusion that 
marriage is indispensable to happiness. Single life 
is certainly to be preferred to a connection with a 
person who will diminish, instead of increasing, 
your happiness. However, the remark of the 
apostle, " such shall have trouble in the flesh," 
doubtless had reference chiefly to the peculiar 
troubles of the times when Christians were exposed 



QUALIFICATIONS. 297 

to persecution, the loss of goods, and even of life 
itself, for Christ's sake ; the trials of which would 
be much greater in married than in single life. 

Bearing in mind the foregoing remarks you will 
be prepared calmly to consider what qualifications 
are requisite in a companion for life. These I 
shall divide into two classes: 1. Those which are 
indispensable. 2. Those which are desirable. 
Of the first class, I see none which can be dis- 
pensed with, without so marring the character of a 
man as to render him an unfit associate for an 
intelligent Christian lady. But, although the latter 
are very important, yet, without possessing all of 
them, a person may be an agreeable companion 
and a man of real worth. 

FIRST CLASS. 

1. The first requisite in a companion for life is 
piety. I know not how a Christian can form so 
intimate a connection as this with one who is liv- 
ing in rebellion against God. You profess to love 
Jesus above every other object, and to forsake all, 
that you may follow him. How, then, could you 
unite your interest with one who continually rejects 
and abuses the object of tyour soul's delight? In- 
deed, I am at a loss to ui ^rstand how a union can 
be formed between the»a^nal and the renewed 
heart. They are in direc r opposition to each other. 
The one overflows with love to God ; the other is 
at enmity against him. 'How, then, can there be 



298 MARRYING UNBELIEVERS. 

any congeniality of feeling ? Can fire unite with 
water ? A desire to form such a union must be a 
dark mark against any one's Christian character. 
The Scriptures are very clear and decided on this 
point. The intermarrying of the righteous with 
the wicked was the principal cause of the general 
corruption of the inhabitants of the old world, 
which provoked God to destroy them with the 
flood. Abraham, the father of the faithful, was 
careful that Isaac, the son of promise, should not 
take a wife from among the heathen. The same 
precaution was taken by Isaac and Rebecca, in 
relation to Jacob. The children of Israel were 
also expressly forbidden to make marriages with 
the heathen, lest they should be turned away from 
the Lord to the worship of idols. And we see a 
mournful example of the influence of such unholy 
connections in the case of Solomon. Although he 
had been so zealous in the service of the Lord as 
to build him a temple, although he had even been 
inspired to write portions of the Holy Scriptures, 
yet his strange wives turned away his heart, and 
persuaded him to worship idols. Although we are 
now under a different dispensation, yet principles 
remain the same. The i,tiion of a heathen and a 
Jew was, as to its effect c 1 a pious mind, substan- 
tially the same as the A Ion of a believer and an 
unbeliever; and the pveier would be no more 
likely to be drawn awve f r0m God by it than the 
latter. Hence we find die srme principle recog- 
nized in the New Tfota^ent." The apostle Paul, 



DISPOSITION. 299 

speaking of the woman, says, " If her husband be 
dead, she is at liberty to be married to whom she 
will, only in the Lord." The phrase in the Lord 
denotes being a true Christian ; as will appear from 
other passages where the same form of expression 
is used. " If any man be in Christ, he is a new 
creature." It is plainly implied, then, in this 
qualifying phrase, that it is unlawful for a Chris- 
tian to marry an unbeliever. The same doc- 
trine may also be inferred from the passage, 
"Be not ye, therefore, unequally yoked with un- 
believers." Although the apostle had no partic- 
ular reference here to this subject, yet he lays 
down a general principle, which applies to all in- 
timate associations with unbelievers. And what 
connection could be more intimate than this ? I 
conclude, therefore, that it is contrary both to 
reason and Scripture for a Christian to marry ah 
impenitent sinner. And, in this respect, look not 
only for an outward profession, but for evidence of 
deep and devoted piety. Look for a person who 
makes religion the chief concern of his life ; who 
is determined to live for God, and not for himself. 
Make this the test. Worldly-minded professors of 
religion are worse associates than those who make 
no profession. They exert a more withering in- 
fluence upon the soul. 

2. Another indispensable requisite is an amiable 
disposition. Whatever good qualities a man may 
possess, if he is selfish, morose, sour, peevish, 
fretful, jealous, or passionate, he will make an 



300 CULTIVATED MIND. CONGENIALITY. 

uncomfortable companion. Grace may do much 
towards subduing these unholy tempers ; yet, if 
they were fostered in the heart in childhood, and 
suffered to grow up to maturity before grace began 
to work, they will often break out in the family 
circle. However, you will find it exceedingly dif- 
ficult to judge in this matter. The only direction 
I can give on this subject is, that if you discover 
the exercise of any unhallowed passions in a man, 
with the opportunity you will have of observation, ' 
you may consider it conclusive evidence of a dis- 
position which would render you miserable. 

3. The person of your choice must possess a 
well-cultivated mind. In order to produce a 
community of feeling, and maintain a growing 
interest in each other's society, both parties must 
possess minds well stored with useful knowledge, 
and capable of continued expansion. We may 
love an ignorant person for his piety, but we can- 
not long enjoy his society, as a constant companion, 
unless that piety is mingled with intelligence. To 
secure your esteem, as well as your affections, he 
must be capable of intelligent conversation on all 
subjects of general interest. 

4. His sentiments and feelings, on general sub- 
jects, must be congenial with your own. This is 
a very important matter. Persons of great worth, 
whose views and feelings in relation to the com- 
mon concerns of life are opposite, may render 
each other very unhappy. Particularly, if you 
possess a refined sensibility yourself, you must 



ENERGY. SUITABLENESS OF AGE. 301 

look for delicacy of feeling in a companion. A 
very worthy man may render you unhappy by an 
habitual disregard of your feelings. And there 
are many persons who seem to be utterly insen- 
sible to the tender emotions of refined delicacy. 
A man who would subject you to continual morti- 
fication by his coarseness and vulgarity, would be 
incapable of sympathizing with you in all the 
varied trials of life. There is no need of your 
being deceived on this point. If you have much 
delicacy of feeling yourself, you can easily dis- 
cover the want of it in others. If you have not, it 
will not be necessary in a companion. 

5. Another requisite is energy of character. 
Many people think some worldly prospects are in- 
dispensably necessary. But a man of energy can, 
by the blessing of God, make his way through this 
world, and support a family, in this land of plenty, 
by his own industry, in some lawful calling. And 
you may be certain of the blessing of God, if you 
obey and trust him. A profession or calling, pur- 
sued with energy, is therefore all the estate you 
need require. But do not trust yourself with a 
man who is inefficient in his undertakings. This 
would be leaning upon a broken staff. 

6. The person of your choice must oe nearly 
of your own age. Should he be younger than 
yourself, you will be tempted to look upon him as 
an inferior ; and old age will overtake you first. I 
should suppose the idea of marrying a man ad- 
vanced in years would be sufficiently revolting to 



302 HEALTH. REFINEMENT, 



the feelings of a young female to deter her from it. 
Yet such things often happen. But I consider it 
as contravening the order of nature, and therefore 
improper. In such case you will be called upon 
rather to perform the office of a daughter and 
nurse, than a wife. 

SECOND CLASS. 

1. It is desirable that the man ivith whom you 
form a connection for life should possess a sound 
body. A man of vigorous constitution will be 
more capable of struggling with the difficulties and 
trials of this world, than one who is weak in body. 
Yet such an erroneous system has been pursued in 
the education of the generation just now coming 
upon the stage of action, that the health of very 
few sedentary persons remains unimpaired. It 
would, therefore, be cruel selfishness to refuse to 
form a connection of this kind, on this ground 
alone, provided they have no settled disease upon 
them. A person of feeble constitution requires 
the comfort and assistance of a companion more 
than one in vigorous health. But it certainly 
would not be your duty to throw yourself away 
upon a person already under the influence of an 
incurable disease. 

2. Refinement of manners is a very desirable 
quality in a companion for life. This renders a 
person's society more agreeable and pleasant, and 
may be the means of increasing his usefulness. 
Yet it will not answer to make it a test of charac- 



: 



SIMILARITY OF SENTIMENT. 303 

ter ; for it is often the case that men of the bright- 
est talents, and of extensive education, who are in 
every other respect amiable and worthy, have 
neglected the cultivation of their manners ; while 
there are very many, destitute alike of talent and 
education, who seem to be adepts in the art of 
politeness. However, this may be cultivated, by 
a person of good sense, who appreciates its impor- 
tance. 

3. A sound judgment is also very necessary to 
enable a man to direct the common affairs of life. 
However, this may also be cultivated by experi- 
ence, and therefore cannot be called indispensable. 

4. Prudence is very desirable. The rashest 
youth, however, will learn prudence by experience. 
After a few falls, he will look forward before he 
steps, that he may foresee and shun the evil that is 
before him ; but, if you choose such a one, take 
care that you do not fall with him, and both of you 
break your necks together. 

5. It is a matter of great importance that the 
person with whom you form a connection for life, 
should belong to the same denomination of Chris- 
tians with yourself. The separation of a family, 
in their attendance upon public worship, is pro- 
ductive of great inconvenience and perplexity ; 
and there is serious danger of its giving rise to un- 
pleasant feelings, and becoming an occasion of 
discord. I think it should be a very serious ob- 
jection against any man, that he belongs to a dif- 
ferent communion from yourself. Yet, I dare not 



304 TREATMENT OF GENTLEMEN. 

say that I would prefer single life to a connection 
of this kind. 

In addition to these, your own good sense and 
taste will suggest many other desirable qualities in 
a companion for life. 

Upon receiving the addresses of a man, your 
first object should be to ascertain whether he 
possesses those prominent traits of character which 
you consider indispensable. If he lack any one of 
these, you have no farther inquiry to make. In- 
form him openly and ingenuously of your de- 
cision ; but spare his feelings as far as you can 
consistently with Christian sincerity. He is en- 
titled to your gratitude for the preference he has 
manifested for yourself. Therefore, treat him 
courteously and tenderly ; yet let him understand 
that your decision is conclusive and final. If 
he possess the feelings of a gentleman, this 
course will secure for you his esteem and friend- 
ship. But, if you are satisfied, with respect to 
these prominent traits of character, next look for 
those qualities which you consider desirable, 
though not indispensable. If you discover few or 
none of these, it will be a serious objection against 
him. But you need not expect to find them all 
combined in any one person. If you seek for a 
perfect character, you will be disappointed. In 
this, as well as every other relation of life, you 
will need to exercise forbearance. The best of 
men are compassed about with imperfection and 
infirmity. Besides, as you are not perfect your- 



TREATMENT OF GENTLEMEN. 305 

self, it would seem like a species of injustice to 
require perfection in a companion. 

While deciding these points, keep your feelings 
entirely under control. Suffer them to have no 
influence upon your judgment. A Christian should 
never be governed by impulse. Many persons 
have, no doubt, destroyed their happiness for life, 
by suffering their feelings to get the better of their 
judgment- Make the matter a subject of daily 
prayer. The Lord directs all our ways, and we 
cannot expect to be prospered in any thing, where- 
in we neglect to acknowledge him, and seek his 
direction. But, when you have satisfied yourself, 
in relation to these things, and the person whose 
addresses you are receiving has distinctly avowed 
his intentions, you may remove the restraint from 
your feelings; which, as well as your judgment, 
have a deep concern in the affair. A happy and 
prosperous union must have for its basis a mutual 
sentiment of affection, of a peculiar kind. If you 
are satisfied that this sentiment exists, on his part, 
you are to inquire whether you can exercise it 
towards him. For, with many persons of worth, 
whom we may esteem, there is often wanting 
a certain undehnable combination of qualities, 
not improperly termed the soul of character; 
which alone seems to call out the exercise of that 
peculiar sentiment of which we are speaking. But 
I seriously charge you never to form a connection 
which is not based upon this principle ; and that, 
for the following reasons : 
20 



306 PECULIAR AFFECTBOIf. 

1. Such depraved creatures as we are need the 
aid of the warmest affection to enable us to exer- 
cise that mutual forbearance, so indispensable to 
the peace and happiness of the domestic circle. 

2. That the" marriage covenant should be ce- 
mented by a principle of a peculiar kind, will 
appear from the superiority of the soul over the 
body. When two human beings unite their desti- 
nies, there must be a union of soul, or else such 
union is but partial. And the union of' soul must 
be the foundation of the outward union, and of 
course precode it. 

3. We may infer the same thing from- the ex- 
istence of such a principle in the human breast. 
That it does exist, may be abundantly proved, both 
by Scripture and experience. When- Adam, first 
saw Eve, he declared the nature of this union, and 
added, " for this cause shall a man leave his father 
and mother, and cleave unto his wife ; " implying 
that the affection between the parties to this con- 
nection should be superior to all other human 
attachments. The frown of God must then rest 
upon a union founded upon any other principle ; 
for by it the order of nature is contravened, and 
therefore the blessings of peace and happiness 
cannot be expected to attend it. 

But love is not a principle which is brought into 
existence as it were by magic. It must always be 
exercised in view of an object. Do not, therefore, 
kastily decide that you cannot love a man who 
possesses the prominent traits of character necessa- 



INTERCOURSE WITH GENTLEMEN, 307 

ry to render you happy. You ought, however, to 
be fully satisfied that such a sentiment, of a per- 
manent character, does really exist in your own 
bosom, before you consent to a union. 

In your ordinary, intercourse with gentlemen, 
much caution should be observed. Always main- 
tain a dignity of character, and never condescend 
to trifle. But,, in your conversation upon general 
subjects, you may exercise the same sociability 
and freedom which you would with ladies ; not 
seeming to be sensible of any difference of sex. 
Indignantly repel any improper liberties ; but 
never decline attentions which, are considered as 
belonging to the rules of common politeness, un- 
less there should be something in the character of 
the individual which would justify you in wishing 
wholly to avoid his society. Some men are so 
disagreeable in their attentions, and so obtrusive of 
their company, that they become a great annoy- 
ance to ladies. I think the latter justifiable in re- 
fusing ordinary attentions from such men, till they 
learn better manners. Pay the strictest regard to 
propriety and delicacy, in all your conduct ; yet 
do not maintain, such a cold reserve and chilling 
distance, as to produce the impression in the mind 
of every one you meet that you dislike his society. 
No gentleman of refined and delicate feelings will 
intrude his company upon ladies, when he thinks it 
is not desired ; and you may create this impres- 
sion, by carrying the rules of propriety to the ex- 



308 PROPRIETY OF CONDUCT. 

treme of reserve. But the contrary extreme, of 
manifesting an excessive fondness for the society 
of gentlemen, is still more to be avoided. By cul- 
tivating an acute sense of propriety in all things, 
with a nice discrimination of judgment, you will 
be able generally to direct your conduct aright in 
these matters. 

Never indulge feelings of partiality for any man 
until he has distinctly avowed his own sentiments, 
and you have deliberately determined the sev- 
eral points already mentioned. If you do, you 
may subject yourself to much needless disquietude, 
and perhaps the most unpleasant disappointments. 
And the wounded feeling thus produced may have 
an injurious effect upon your subsequent character 
and happiness. 

I shall close this chapter with a few brief re- 
marks, of a general nature : 

1. Do not suffer this subject to occupy a very 
prominent place in your thoughts, To be con- 
stantly ruminating upon it, can hardly fail of exert- 
ing an injurious influence upon your mind, feelings, 
and deportment ; and you will be almost certain to 
betray yourself, in the society of gentlemen, and, 
perhaps, become the subject of merriment, as one 
who is anxious for a husband 

2. Do not make this a subject of common con- 
versation. There is, perhaps, nothing which has 
a stronger tendency to deteriorate the social inter- 
course of young people, than the disposition to give 



GENERAL REMARKS. 309 

the subject of matrimonial alliances so prominent 
a place in their conversation, and to make it a 
matter of jesting and mirth. There are other sub- 
jects enough, in the wide fields of science, litera- 
ture, and religion, to occupy the social hour, both 
profitably and pleasantly ; and a dignified reserve 
on this subject, will protect you from rudeness, 
which you will be very likely to encounter, if you 
indulge in jesting and raillery in regard to it. 

3. Do not speak of your own private affairs of 
this kind, so as to have them become the subject 
of conversation among the circle of your acquaint- 
ances. It certainly does not add to the esteem of 
a young lady, among sensible people, for her to be 
heard talking about her beaux. Especially is this 
caution necessary in the case of a matrimonial en- 
gagement. Eemember the old adage : 

" There's many a slip 
Between the cup and the lip ; " 

and consider how your feelings would be mortified, 
if, after making such an engagement generally 
known among your acquaintances, any thing 
should occur to break it off. In such case, you 
will have wounded feeling enough to struggle with, 
without the additional pain of having the affair 
become a neighborhood talk. 

4. Do not make an engagement a long time be- 
fore you expect it to be consummated. Such 
engagements are surrounded with peril. A few 
years may make such changes in the characters 



310 GENERAL REMARKS. 

and feelings of young persons as to destroy the 
fitness and congeniality of the parties; while, if 
the union, had been consummated, they would 
have assimilated to each other. 

In short, let -me entreat you to cultivate the most 
delicate sense of propriety, in regard to every 
thing having the most distant relation to this mat- 
ter; and let all your feelings, conversation, and 
conduct be regulated upon the most elevated prin- 
ciples of purity, refinement, and religion ; but do 
not carry your delicacy and reserve to the extreme 
of prudery, which is an unlovely trait of char- 
acter, and which adds nothing to the strength of 
virtue. 






CHAPTER XIX, 

SUBMISSION DEPENDENCE CONTENTMENT. 

" Having food and raiment, let us be therewith content." — 1 Tim, 
vi. 8. 

The secret of true happiness lies in a cordial 
acquiescence in the will of God. It is 

" Sweet to lie passive in his hand, 
And know no will but his." 

The doctrine of a particular providence is most 
precious to the Christian heart. It enables him to 
see the hand of God in every event. Hence, the 
sinfulness of a repining, discontented, and unhappy 
temper. It is difficult to reconcile the habitual in- 
dulgence of such a disposition with the existence 
of grace in the heart. The first emotion of the 
new-born soul is submission to the will of God. 
We are prone to lose sight of the hand of God in 
the little difficulties and perplexities which are of 
every day occurrence, and to look only at second 
causes. And so we often do in more important 
matters. When we are injured or insulted by 
others, we are disposed to murmur and complain, 
and give vent to our indignation against the im- 



312 HAND OF GOD IN COMMON EVENTS. 

mediate causes of our distress; forgetting that 
these are only the instruments which God employs 
for the trial of our faith, or the punishment of our 
sins. Thus God permitted Satan to try the faith 
of Job. Thus he permitted Shimei to curse 
David. But the answer of this godly man is 
worthy of being imitated by all Christians under 
similar circumstances : " Let him curse, because 
the Lord hath said unto him, curse David." Thus, 
also, the Lord employed the envy of Joseph's 
brethren, to save the lives of all his father's family. 
" But as for you, ye thought evil against me ; but 
God meant it unto good, to bring to pass, as it is 
this day, to save much people alive." The princi- 
pal reason why the histories of the Bible are so 
much more instructive than other histories is, that 
the motives of men, and the secret agency of 
divine Providence, are brought to light. Hence, 
also, the reason why the events recorded in Scrip- 
ture appear so marvellous. If we could see how 
the hand of God is concerned in all things that 
occur within our observation, they would appear 
no less wonderful. 

In this doctrine, we have the strongest motive 
for a hearty and cheerful resignation to all the 
crosses and difficulties, trials and afflictions, which 
come upon us in this life, whatever may be their 
immediate cause. We know that they are directed 
by our heavenly Father, whose " tender mercies 
are over all his works ; " and who " doth not 
afflict willingly, nor grieve the children of men." 



MOTIVES TO RESIGNATION. 313 

And, whether we are Christians or not, the duty of 
submission remains the same. When we consider 
the relation which man sustains to God, as a guilty 
rebel against his government, we must see that, 
whatever may be our afflictions, so long as we are 
out of hell, we are the living monuments of his 
mercy. " Wherefore doth a living man complain, 
a man for the punishment of his sins ? " 

But, if we have evidence that we are the chil- 
dren of God, his promises furnish the most abun- 
dant consolation in every trial. We are assured 
" that all tilings work together for good to them 
that love God." And of this we have many ex- 
amples in the Holy Scriptures, where the darkest 
providences have proved, in the end, to be fraught 
with the richest blessings. It was so in the case 
of Joseph, already mentioned. We are also 
taught to look upon the afflictions of this life as the 
faithful corrections of a kind and tender Parent. 
" For whom the Lord loveth, he chasteneth, and 
scourgeth every son whom he receiveth." How 
consoling the reflection, that all our sufferings are 
designed to mortify and subdue our corruptions, to 
wean us from the world, and lead us to a more 
humble and constant sense of our dependence upon 
God ! Besides, the people of God have the most 
comforting assurances of his presence in affliction, 
if they will but trust in him. " In all thy ivays 
acknoioledge him, and he shall direct thy steps." 
" Cast thy burden upon the Lord, and he shall sus- 
tain thee : he shall never suffer the righteous to he 



314 COMFORTING CONSIDERATIONS. 

moved." " God is our refuge and strength, a very 
present help in trouble : therefore will not we fear, 
though the earth be removed, and though the 
mountains be carried into the midst of the sea ; 
though the waters thereof roar and be troubled, 
though the mountains shake with the swelling 
thereof." " The steps of a good man are ordered 
by the Lord ; and he delighteth in his way. 
Though he fall, he shall not be utterly cast down ; 
for the Lord upholdeth him with his hand." How 
ungrateful for a child of God to repine at the deal- 
ings of such a tender and faithful Parent ! O, the 
ingratitude of unbelief! Who can accuse the 
Lord of unfaithfulness to the least of his promises ? 
Why, then, should we refuse to trust him, when 
the assurances of his watchful care and love are so 
full, and so abundant ? 

We have not only strong ground of confidence 
in the Lord, under the pressure of afflictions in 
general, but we are particularly directed to look to 
him for the supply of all our temporal wants. If 
we have evidence that we are living members of 
the body of Christ, growing in grace and the 
knowledge of him, we have the most direct and 
positive assurances that all things needful for this 
life shall be supplied. Our Saviour, after showing 
the folly of manifesting an anxious concern about 
the supply of our temporal wants, since the Lord 
is so careful in feeding the fowls of the air, and 
clothing the lilies and the grass of the field, says, 
" But seek ye first the kingdom of God, and his 



SUPPLY OF TEMPORAL WANTS. 315 

righteousness, and all these things shall be added 
unto you." By this, however, we are not to un- 
derstand that the Lord will give us every earthly 
blessing which we desire. We are so short-sighted 
as often to wish for things which would prove 
positively injurious to us. But we are to under- 
stand that he will give us all that he sees best for 
us. And surely we ought to be satisfied with this ; 
for he who sees the end from the beginning, must 
know much better than we what is for our good. 
The Scriptures abound with similar promises. 
" O fear the Lord, ye his saints ; for there is no 
want to them that fear him. The young lions do 
lack and suffer hunger; but they that seek the 
Lord, shall not want any good thing." " Trust in 
the Lord and do good, and verily thou shall be fed. 
I have been young and now am old ; yet have I 
not seen the righteous forsaken, nor his seed beg- 
ging bread." " No good thing will he withhold 
from them that walk uprightly." " But my God 
shall supply all your need, according to his riches 
in glory by Christ Jesus." " Godliness is profita- 
ble unto all things, having promise of the life that 
now is, and of that which is to come." It must, 
then, be a sinful distrust of the word of God, to 
indulge in anxious fears about the supply of our 
necessities. If we believed these promises, in 
their full extent, we should always rest in them, 
and never indulge an anxious thought about the 
things of this life. This, God requires of us. 
44 And seek not ye what ye shall eat, or what 



316 DUTY OF CONTENTMENT. 

ye shall drink, neither he ye of doubtful mind.'" 
" Therefore take no thought, saying, What shall 
we eat ? or what shall we drink ? or wherewithal 
shall we be clothed ? " " Be careful for nothing." 
And nothing can be more reasonable than this 
requirement, when he has given us such full and 
repeated assurances that he will supply all our 
wants. The silver and the gold, and the cattle 
upon a thousand hills, belong to our heavenly 
Father. When, therefore, he sees that we need 
any earthly blessing, he can easily order the 
means by which it shall be brought to us. 

From the precious truths and promises which 
we have been considering, we infer the duty of 
contentment in every situation of life. If God di- 
rects all our ways, and has promised to give us 
just what he sees we need, we surely ought to rest 
satisfied with what we have ; for we know it is 
just what the Lord, in his infinite wisdom and un- 
bounded goodness, sees fit to give us. But the 
apostle Paul enforces this duty with direct precepts. 
" But godliness with contentment is great gain." 
" Having food and raiment, let us be therewith 
content." " Be content with such things as ye 
have ; for he hath said, I will never leave thee, nor 
forsake thee." Here he gives the promise of God 
as a reason for contentment. It is, then, evidently 
the duty of every Christian to maintain a contented 
and cheerful spirit under all circumstances. This, 
however, does not forbid the use of all lawful and 
proper means to improve our condition. But the 



DUTY OF CONTENTMENT. 317 

means must be used with entire submission to the 
will of God. The child of God should cast all his 
care upon him ; and, when he has made all suitable 
efforts to accomplish what he considers a good 
object, he must commit the whole to the Lord, 
with a perfect willingness that his will should be 
done, even to the utter disappointment of his own 
hopes. 



CHAPTER XX. 



SELF-EXAMINATION. 



" Examine yourselves, whether ye be in the faith ; prove your own 
selves." — 2 Cor. xiii. 5. 

In view of the positive injunction of Scripture, 
no argument is necessary to show that self-exami- 
nation is a duty. But if the word of God had been 
silent upon the subject, the importance of self- 
knowledge would have been a sufficient motive for 
searching into the secret springs of action which 
influence our conduct. A person ignorant of his 
own heart is like a merchant who knows not the 
state of his accounts, while every day liable to be- 
come a bankrupt; or like the crew of a leaky 
vessel, who are insensible to their danger. The 
professed follower of Christ, who knows not 
whether he is a true or false disciple, is in a con- 
dition no less dangerous. And, as the heart is 
deceitful above all things, it becomes a matter of 
the utmost importance that we should certainly 
know that we are the children of God. Although 
we may be Christians, without the assurance of our 
adoption, yet we are taught in the Holy Scriptures 
that such assurance is to be attained. Job, in the 



SELF-EXAMINATION. 319 

midst of his affliction, experienced its comforting 
support : " I know" says he, " that my Redeemer 
Kveth." David says, with confidence, " I shall be 
satisfied when I awake with thy likeness." Paul 
also expresses the same assurance : " I know whom 
I have believed, and am persuaded that he is able 
to keep that which I have committed unto him 
against that day." All Christians are taught to 
expect the same, and exhorted to strive after it : 
" And we desire that every one of you do show the 
same diligence to the full assurance of hope, unto 
the end." " Let us draw near with a true heart, 
in full assurance of faith" "Beloved, if our 
heart condemn us not, then have we confidence 
toward God." " He that believeth on the Son of 
God hath the witness in himself." " For ye have 
not received the spirit of bondage again to fear ; 
but ye have received the spirit of adoption, where- 
by we cry, Abba, Father. The Spirit itself bear- 
eth witness with our spirit, that we are the children 
of God." " Grieve not the Holy Spirit of God, 
whereby ye are sealed unto the day of redemption." 
But, as gold dust is sometimes concealed in the 
sand, so grace in the heart may be mingled with 
remaining corruption, so that we cannot clearly 
distinguish its motions. It might not be for the 
benefit of a person of such low attainments in the 
divine life to receive an assurance of God's favor 
until these corruptions have been so far subdued as 
to give the principle of grace an ascendancy over 
all the faculties of the soul. Hence God has 



320 SELF-EXAMINATION. 

wisely directed that the sure evidence of adoption 
can be possessed only by those who have made 
such eminent progress in holiness as to be able to 
discern the fruits of the Spirit in their hearts and 
lives. The witness of the Spirit must not be 
sought in any sudden impulses upon the mind, but 
in the real work of grace in the heart, conforming 
it to the image of God. Even if God should in- 
dulge us with such impulses or impressions, they 
would not be certain evidence of our adoption, 
because Satan can counterfeit the brightest expe- 
riences of this kind. Hence we may account for 
the strong confidence which is sometimes expressed 
by young converts who afterwards fall away. 
But when the image of God can be seen in our 
hearts and lives, we may be certain that we are 
his children. That this is the true witness of the 
Spirit, may be inferred from the passage last 
quoted. When this Epistle was written it was the 
custom of princes to have their names and images 
stamped upon their seals. These seals, when 
used, would leave the impression of the name and 
image of their owners upon the wax. So, when 
God sets his seal upon the hearts of his children, it 
leaves an impression of his name and image. The 
same thing may be intended in Revelation, where 
Jesus promises to give him that overcometh "a 
white stone, and in the stone a new name written." 
A figure somewhat similar is also used in the third 
chapter of Malachi. Speaking of the Messiah, the 
prophet says, " He shall sit as a refiner and [puri- 



SELF-EXABIINATION. 321 

fier of silver." A refiner of silver sits over the 
fire, with his eye steadily fixed upon the precious 
metal in the crucible, until he sees his own image 
in it, as we see our faces in the glass. So the 
Lord will carry on his purifying work in the hearts 
of his children, till he sees his own image there. 
When this image is so plain and clear as to be 
distinctly discerned by us, then the Spirit of God 
bears witness with our spirits that we are his chil- 
dren. As love is the most prominent and abiding 
fruit of the Spirit, it may be the medium through 
which the union between God and the soul is seen, 
and by which the child of God is assured of his 
adoption. A strong and lively exercise of a child- 
like, humble love may give a clear evidence of 
the soul's relation to God as his child. " Love is 
of God ; and every one that loveth is born of God, 
and knoweth God. He that loveth not, knoweth 
not God, for God is love." As God is love, the 
exercise of that holy principle in the heart of the 
believer shows the impression of the divine image. 
" God is love, and he that dwelleth in love dwelleth 
in God, and God in him." Hence the apostle 
John says, " We know that we have passed from 
death unto life, because we love the brethren." 
But, if this love is genuine, it will regulate the 
emotions of the heart, and its effects will be visible 
in the lives of those who possess it. The same 
apostle says, " By this we know that we love the 
children of God, when we love God and keep his 
commandments.'''' So that in order to have certain 
21 



322 OBJECTS OF SELF-EXAMINATION. 

evidence of our adoption into the blessed family, 
of which Jesus is the Elder Brother, all the fruits 
of the Spirit must have grown up to some degree 
of maturity. 

From the foregoing remarks, we see the great 
importance of self-examination. We must have 
an intimate acquaintance with the operations of 
our own minds, to enable us to distinguish between 
the exercise of gracious affections, and the selfish 
workings of our own hearts. And, unless we are 
in the constant habit of diligent inquiry into the 
character of our emotions, and the motives of our 
actions, this will be an exceedingly difficult matter. 
The Scriptures specify several objects for which 
this inquiry should be instituted : 

I. To discover our sins, that we may come to 
Christ for pardon, and for grace to subdue them. 
David prays, " Search me, O God, and know my 
heart ; try me, and know my thoughts ; and see if 
there be any wicked way in me, and lead me in the 
way everlasting." The prophet Jeremiah says, 
" Let us search and try our ways, and turn again 
unto the Lord." This examination should be a 
constant work. We should search into the motives 
of our actions, and examine our religious feelings, 
to know, if possible, whether they come from the 
Spirit of God, or whether they are a fire of our 
own kindling. We must be cautious, however, 
lest, by diverting our attention from the truth, to 
examine the nature of the emotions produced by it, 
we should lose them altogether. This can better 



DAILY SELF-EXAMINATION. 323 

be determined afterwards, by recalling to recollec- 
tion these emotions, and the causes which produced 
them. If they were called forth by correct views 
of truth, and if they correspond in their nature 
with the descriptions of gracious affections con- 
tained in the Bible, we may safely conclude them 
to be genuine. 

But, as we are often under the necessity of act- 
ing without much deliberation ; as we are so liable 
to neglect duty ; and as every duty is marred by so 
much imperfection, it is not only proper, but highly 
necessary, that we should have stated seasons for 
retiring into our closets, and calmly and deliberate- 
ly reviewing our conduct, our religious exercises, 
and the prevailing state of our hearts, and compar- 
ing them with the word of God. There are two 
very important reasons why this work should be' 
performed at the close of every day : 1. If neg- 
lected for a longer period, we may forget both our 
actions and our motives. It will be very difficult 
for us afterwards to recall them, so as to subject 
them to a thorough examination. 2. There is a 
great propriety in closing up the accounts of every 
day. " Sufficient unto the day is the evil thereof." 
Every day will bring with it work enough for re- 
pentance. Again, when we lie down, we may 
awake in eternity. What then will become of 
those sins which we have laid by for the consid- 
eration of another day ? Let us, then, never give 
sleep to our eyes till we have searched out every 
sin of the past day, and made fresh application to 



324 SELF-EXAMINATION 






the blood of Christ for pardon. This is, indeed, a 
very difficult work ; but, by frequent practice, it 
will become less so. By sitting down in your 
closet, after finishing the duties of the day, and 
seriously and prayerfully engaging in this exercise, 
you may try your conduct and feelings by the rules 
laid down in the word of God. You may thus 
bring to remembrance the exercises of your heart, 
as well as your actions, and be reminded of neg- 
lected duty, and of those great practical truths 
which ought ever to be kept before your mind. 
You may bring up your sins, and set them in order 
before you, and discover your easily besetting sins. 
You may be led to exercise penitential sorrow of 
heart, and be driven anew to the cross of Christ 
for pardon, and for strength to subdue indwelling 
corruption. Whenever you discover that you have 
exercised any correct feeling, or that your conduct 
has in any respect been conformed to the word of 
God, acknowledge with gratitude his grace in it, 
and give him the glory. Wherein you find you 
have been deficient, confess your sin before God, 
and apply afresh to the blood of Christ, which 
"cleanseth from all sin." But be cautious that 
you do not put your feelings of regret, your tears 
and sorrows, in the place of the great sacrifice. 
Remember that no degree of sorrow can atone for 
sin ; and that only is godly sorrow which leads to 
the blood of Jesus. Any peace of conscience, 
obtained from any other source, must be false 
peace. It is in believing only that we can have 
joy and peace. 



OBJECT OF SELF-EXAMINATION. 325 

You will find advantage from varying this exer- 
cise. When we frequently repeat any thing in the 
same form, we are in danger of acquiring a care- 
less habit, so that it will lose its effect. Sometimes 
take the ten commandments, and examine your 
actions and motives by them. And, in doing this, 
you will find great help from the explanation of 
the commandments, contained in the Assembly's 
Shorter Catechism. This shows their spirituality, 
and brings them home to the heart. Again, you 
may take some portion of Scripture which contains 
precepts for the regulation of the conduct, and 
compare the actions of the day with them. Or 
you may take the life of Christ as a pattern, com- 
pare your conduct and motives with it, and see 
whether in all things you have manifested his spirit. 

But do not be satisfied till the exercise, however 
performed, has taken hold of the heart, and led to 
penitence for sin, and a sense of pardon through 
the blood of Christ, which accompanies true con- 
trition ; for " the Lord is nigh unto them that are 
of a broken heart, and saveth such as be of a con- 
trite spirit." * 

II. Another object of self-examination may he, to 
ascertain the reason why the Lord does not answer 
our prayers. This reason may generally be found 
in ourselves. I know of but two exceptions. One 
is, when the thing we ask is not agreeable to the 

* For questions to be used in self-examination at the close 
of the day, see Appendix, C. 



326 EXAMINE YOUR PRAYERS. 

will of God. The other is, when the Lord delays 
to answer our prayers for the trial of our faith. 
The obstacles which exist in ourselves, to prevent 
his granting our requests, are generally some of 
the following : 1. We may be living in the prac- 
tice of some sin, or the neglect of some duty. " If 
I regard iniquity in my heart," says the Psalmist, 
" the Lord will not hear me." " He that turneth 
away his ear from hearing the law, even his prayer 
shall be abomination." We may weep day and 
night on our knees before God, yet if we are living 
in the habitual neglect of duty, or if any sin cleaves 
to us for which we have not exercised repentance 
and faith in the atoning blood of Christ, we have 
no reason to expect that he will hear our prayers. 
2. We may not be sufficiently humble before God. 
" Though the Lord be high, yet hath he respect 
unto the lowly ; hut the proud lie knoweth afar off: " 
" God resisteth the proud, but giveth grace unto 
the humble." " Humble yourselves in the sight of 
the Lord, and he shall lift you up." " Whosoever 
shall exalt himself shall be abased ; and he that 
shall humble himself shall be exalted." Hence, 
if our hearts are proud, and we refuse to humble 
ourselves deeply before God, he will not answer 
our prayers. 3. We may not desire the things we 
ask that God may be glorified, but that it may min- 
ister to our own gratification. " Ye ask, and re- 
ceive not, because ye ask amiss, that ye may con- 
sume it upon your lusts." When we ask with such 
motives, we have no right to expect that God will 



CAUSE OF AFFLICTIONS. 327 

hear oiir prayers. 4. We may not be asking in 
faith. " But let him ask in faith, nothing wavering. 
For he that wavereth, is like a wave of the sea, 
driven with the wind and tossed. For let not that 
man think that he shall receive any thing of the 
Lord." " Without faith, it is impossible to please 
God." 5. We may be exercising an unforgiving 
temper ; and if so, the Lord has declared that he 
will not hear our prayers. (Matt, xviii. 35 ; Mark 
xi. 25, 26.) 

When, therefore, you have been for some time 
praying for any particular object, without receiving 
an answer, carefully examine yourself, with refer- 
ence to these points, and wherein you find yourself 
deficient, endeavor, in the strength of Christ, im- 
mediately to reform. If your circumstances will 
permit, set apart a day of fasting and prayer for 
this object. And, if the answer is still delayed, 
repeat the examination, until you are certain that 
you have complied with all the conditions of the 
promises. 

III. Another object of self-examination is, to as- 
certain the cause of afflictions, zvhether spiritual or 
temporal. If the Lord sends distress upon us, or 
hides from us the light of his countenance, he has 
some good reason for it. By reading the book of 
Haggai, you will discover the principles upon 
which God deals with his people. If, therefore, 
the work of your hands does not prosper, or if the 
Lord has withdrawn from you his special presence, 
be sure that something is wrong : it is time for you 



328 AN IMPORTANT QUESTION. 

to " consider your ways." In this book the Lord 
informs the Jews of the cause of their poverty and 
distress. They had not built the house of God. 
He also tells them that the silver and the gold are 
his, and that he will bless them as soon as they do 
their duty. We are as dependent upon God's 
blessing now as his people were then. If we 
withhold from him what he requires of us for ad- 
vancing the interests of his kingdom, can we expect 
temporal prosperity ? If we refuse to do our duty, 
can we expect his presence ? These, then, should 
be the subjects of inquiry, under such circum- 
stances. In such cases, also, it may be very proper 
to observe a day of fasting and prayer. 

IV. Another object of self- examination is, to 
know whether we are Christians. " Examine your- 
selves whether ye be in the faith." This is a very 
important inquiry. It is intimately connected with 
every other, and should enter more or less into all. 
In order to prosecute this inquiry, you must make 
yourself acquainted with the evidences of Christian 
character. These are clearly exhibited in the holy 
Scriptures. Study the Bible diligently for this pur- 
pose ; and, wherever you discover a mark of Chris- 
tian character, inquire whether you possess it. You 
may also find benefit from the writings of men of 
great personal experience, who have had much 
opportunity of observing the effects of true and 
false religion. In particular, I would recommend 
to you the careful study of President Edwards's 
Treatise on Religious Affections. He was a man 



AM I A CHRISTIAN ? 329 

of great piety, who had attained to the full as- 
surance of hope. He had also passed through a 
number of revivals of religion. The work of 
which I speak contains a scriptural view of the 
evidences of the new birth ; and also points out, 
with great clearness and discrimination, the marks 
of false religion. He distinguishes between those 
things which may be common both to true and 
false religion, and those which are the certain 
marks of true conversion. 

Self-examination, for this object, should be habit- 
ual. In reading the Bible, in meditation, in hearing 
the word, wherever you see an evidence of Chris- 
tian character, inquire whether you possess it. But, 
besides this, you ought frequently to set apart 
seasons for the solemn and prayerful consideration 
of the important question, " Am I a Christian ? " 
A portion of the Sabbath may be very properly 
spent in this way. You should enter upon this 
work with the solemnities of the judgment day 
before you. The Scriptures furnish abundant mat- 
ter for self-examination. Bring the exercises of 
your heart, and the conduct of your life, to this 
unerring standard. You will also find much as- 
sistance in this exercise by the use of the following 
tracts, published by the American Tract Society : 
No. 21, entitled " A Closet Companion ; " No. 146, 
entitled " Helps to Self-Examination ; " and No. 
165, entitled " True and False Conversions Distin- 
guished." You have likewise probably noticed 
several chapters in Doddridge's Rise and Progress 



330 AM I A CHRISTIAN? 

admirably adapted to this object. I mention these 
because it is advantageous frequently to vary the 
exercise. The subject of true and false conver- 
sions is continually undergoing discussion ; and 
those who feel anxious to know the foundation 
upon which they rest, will not fail to avail them- 
selves of every approved treatise on the subject. 
But, above all, study the Bible diligently and prayer- 
fully, for the purpose of ascertaining the genuine 
marks of saving grace ; take time to perform the 
work of self-examination thoroughly, bringing to 
your aid all the information you can obtain from 
these sources, — varying the exercise at different 
times, that it may not become superficial and for- 
mal. 

I have prepared some questions for this purpose, 
which you will find in the Appendix.* In these, 
I have not aimed at covering the whole ground of 
Christian experience, so much as to bring before 
the mind, in connection, some of the most promi- 
nent passages of Scripture relating to the evidences 
of Christian character. Nor have I taken particu- 
lar pains to prevent the questions from involving 
each other ; as we may detect our deflciences on 
the same points the more readily by having them 
held up in a variety of views. The chief design 
of these questions will be lost, if you do not exam- 
ine the passages of Scripture referred to. Some of 
the traits of character here presented may not be 

* See Appendix, D. 



331 

certain evidence of piety ; while, in other cases, a 
person may be a Christian while possessing the 
graces mentioned in a much less degree than they 
are here represented. It is not necessary, where 
time is limited, to go through the whole of these 
questions at once ; and probably in most cases it 
will be found more edifying to take up a portion of 
them at a time. 

Should you, at any time, come to the deliberate 
conclusion that you are resting upon a false hope, 
give it up, but do not abandon yourself to despair. 
Go immediately to the cross of Christ. Give up 
your heart to him as though you had never come 
before. There is no other way. This is the only 
refuge, and Jesus never sent a soul empty away. 
" Him that cometh to me I will in no wise cast 
out." Persevere, even though you find scarce 
evidence enough to give a faint glimmering of 
hope. Continually renew your repentance and 
faith in Christ. Diligence in self-examination may 
be a means of growth in grace ; and if you are 
really a child of God, your evidences will increase 
and brighten, till you will be able to indulge " a 
good hope through grace." " For, in due time, 
we shall reap, if we faint not." And " The path of 
the just is as the shining light, that shineth more 
and more unto the perfect day." 

"V. Another ohject of self-examination is, to as- 
certain whether we are prepared to approach the 
Lord's table. " But let a man examine himself, 
and so let him eat of that bread, and drink of that 



332 the lord's supper. 

cup." Here the duty of self-examination, before 
partaking of the Lord's supper, is evidently taught. 
And, in the next verse, we are told what is requi- 
site to enable us to partake of this ordinance in an 
acceptable manner. It is, that we have faith in 
lively exercise to discern the Lord's body. A 
backslider in heart, even though a real Christian, is 
not prepared to partake of this spiritual feast, with- 
out renewing his repentance and faith. In this 
examination two subjects of inquiry present them- 
selves : 1. "Am I a Christian?" 2. "Am I 
growing in grace ? " In regard to the first of 
these inquiries, enough has already been said. 
To answer the second, you will need consider, — 
1. Whether you were living in the exercise of 
gracious affections at the last communion. 2. 
Whether you have since made any progress in the 
divine life. To aid you in these inquiries, I have 
prepared some questions, which will be found in 
the Appendix.* These may be varied to suit your 
circumstances. 

If you have time to keep a journal, you may 
find some advantage from reviewing it on such 
occasions. It will aid your memory, and help you 
to give your past life a more thorough examina- 
tion. You will thereby be the better able to judge 
whether you are making progress. It should, 
however, be written solely for your own private 
use, without the remotest idea of having it ever 

* See Appendix, E. 



CONCLUSION. 333 

seen by others ; or else it may become a snare to 
you. But, however unfit this examination may 
find you, do not let Satan tempt you to stay away 
from the Lord's table. It is your duty to com- 
memorate his dying love. It is your duty also to 
do it with a suitable preparation of heart. Both 
these duties you will neglect by staying away. In 
doing so, you cannot expect God's blessing. But 
set immediately about the work of repentance. 
Come to the cross of Christ, and renew your ap- 
plication to his pardoning blood. Give yourself 
away to God anew, and renew your covenant with 
him. In doing this, he will bless your soul ; and 
the Lord's table will be a season of refreshing. 
But, if this repentance and preparation be heartfelt 
and sincere, its fruits will be seen in your subse- 
quent life. Remember who has said, " Be thou 

FAITHFUL UNTO DEATH, AND I WILL GIVE THEE THE 
CROWN OF LIFE." 



APPENDIX 



A. 

DAILY CONCERT OF PRAYER, 

The following plan of a daily concert of prayer 
was, some years since, suggested by a distin- 
guished clergyman in New England. It gives 
something of the interest of the monthly concert 
to daily devotions. 

Sabbath. Sabbath duties and privileges ; — as 
preaching, Sabbath schools, family instruction, &c. 
Eph. vi. 18—20. 2 Thess. iii. 1. 

Monday. Conversion of the world ; — the prev- 
alence of peace, knowledge, freedom, and salva- 
tion. Ps. ii. 8. Isa. xi. 6 — 10 ; Ixii. 1 — 7 ; Ixvi. 
8, 12. 

Tuesday. Our country ; — our rulers, our free 
institutions, our benevolent societies ; deliverance 
from slavery, Romanism, infidelity, Sabbath break- 
ing, intemperance, profaneness, &c. Ezra ix. 
6—15. Dan. ix. 4—19. 

Wednesday. The rising generation ; — colleges, 
seminaries, and schools of every description ; the 



336 APPENDIX. 

children of the church, the children of the ungodly, 
and orphan children. 

Thursday. Professing Christians; — that they 
may much more abound in all the fruits of the 
Spirit, presenting their bodies a living sacrifice, 
and offering gladly of their substance to the Lord, 
to the extent of his requirement ; that afflicted 
saints may be comforted, backsliders reclaimed, 
and hypocrites converted ; that Zion, being puri- 
fied, may arise and shine. Isa. Ixii. 1. Rom. i. 8. 
Col. iv. 12. 

Friday. The ministry, including all who are 
looking forward to that office, and also the Educa- 
tion Society. 1 Thess. v. 25. Luke x. 2. 

Saturday. The Jews. Isa. liv. 8 ; lix. 20. 
Ezek. xxxvi. 27. Rom. xi. 11 — 31. Also, our 
friends. 



B. 



SUBJECTS OF MEDITATION. 

I. CHARACTER AND ATTRIBUTES OF GOD. 

1. Self -existence, — being underived. How 
proved from reason. How recognized in Scrip- 
ture. Ex. iii. 14. Rev. i. 8. Jer. x. 10. Dan. vi. 
26. All other existence derived from him. Ps. 
xxxiii. 6. John i. 3. Col. i. 16, 17. Heb. xi. 3. 



APPENDIX. 337 

Practical Reflections. (1.) Ps. liii. 1, f. c. (2.) 
Isa. xxix. 16, 1. c. ; xlv. 9, 10. Rom. ix. 20, 21. 
(3.) Ps. c. 3, 4. Isa. xliii. 7. Dan. v. 23, 1. c. 

2. Eternity and Immutability of God. How 
one of these involves the other. How discovered 
by reason. How by Scripture. Gen. i. 1. Deut. 
xxxii. 40. Ps. xc. 2; cii. 24—27. Mai. iii. 6. 
Heb. xiii. 8. Jas. i. 17. Rev. i. 4; xxii. 13. 

Consider these attributes separately : (1.) Eter- 
nity, — being without beginning or end — ever be- 
ing. (2.) Immutability, — subject to no change in 
manner of being, perfections, thoughts, desires, 
purposes, or determinations. 

Practical Reflections. (1.) How God appears 
to us in view of these attributes. (2.) How neces- 
sary they are to the character of the Supreme 
Ruler. (3.) How these attributes make God ap- 
pear to the sinner. (4.) How to holy beings. (5.) 
What encouragements to prayer. Suppose God 
were changeable in his character, feelings, and 
purposes, what confidence could be reposed in his 
promises ? (6.) What feelings these attributes 
should inspire. 

3. Omnipresence and Omniscience of God. (1.) 
Contemplate knowledge without limit and presence 
without bounds. (2.) How these attributes are 
manifest from the works of creation. (3.) How 
declared in the word of God. Ps. cxxxix. 1 — 12. 
Jer. xxiii. 24. Ps. cxlvii. 5. Isa. xl. 28. 

Solemn Thoughts. (1.) In what light God is 
manifested by these attributes. (2.) How neces- 
22 



338 APPENDIX. 

sary these attributes to the Supreme Governor and 
righteous Judge of all. (3.) No individual so 
small or unimportant as to escape the attention of 
such a Being. Matt. x. 29, 30. 

Practical Reflections. (1.) Danger of forgetting 
or losing a sense of the presence of God. Ps. ix. 
17; 1. 22. (2.) What feelings should be inspired 
in view of these attributes. Ps. iv. 4. Heb. iv. 
13. (3.) How sinners should feel in view of them. 
Job xxxiv. 21, 22. Prov. v. 21 ; xv. 3. Jer. xvi. 
17. Amos ix. 2, 3. (4.) What emotions these 
attributes should excite in the hearts of God's chil- 
dren. 2 Chron. xvi. 9, f. c. (5.) How they will 
appear in the day of judgment. 

4. Omnipotence and Independence of God. (1.) 
How the omnipotence of God is manifested by the 
works of creation. Job, chaps, xxxviii. — xli. Re- 
flect on the works of creation as a whole, and mi- 
nutely and particularly, and also Jwiu they were 
made. Gen. i. 3, 6, 9, 11, 14, 20, 24, 26. (2.) 
How the independence of God is manifested by 
his works. Creative power must be underived. 
(3.) How the omnipotence of God is displayed, in 
his upholding and governing all things. (4.) How 
this attribute is declared in Scripture. Gen. xvii. 
1 ; xviii. 14. Matt. xix. 26. (5.) How omnipo- 
tence proves independence. 

Practical Reflections. (1.) How God is hereby 
qualified to be the Supreme Ruler. (2.) The con- 
dition of sinners, while they remain at enmity with 
such a Being. Deut. xxxii. 41. (3.) How Chris- 



APPENDIX. 339 

tians should feel in view of this. Ex. xxxii. 32. 
Rom. ix. 2, 3. (4.) What they ought to do. Acts 
xx. 31. Jas. v. 20. Jude 23. (5.) Feelings of 
those who can view such a Being as their Friend 
and Father. Rom. viii. 28, 38, 39. 1 Cor. iii. 22, 
23. (6.) Appropriate emotions on contemplating 
the omnipotence of God. Job xi. 7, 8 ; xxvi. 14. 
Ps. cxlv. 

5. Benevolence of God. God essentially benev- 
olent. 1 John iv. 8. (1.) How the benevolence 
of God is exhibited to us by the light of reason. 
(2.) How by his works of creation and providence. 
(3.) By revelation. First, by direct assertion. 
Ex. xxxiv. 6. Ps. cxlv. 9. Nah. i. 7. Matt. v. 
45. Second, by the character of his law. Ps. xix. 
7, 8. Matt. xxii. 37—39. Rom. vii. 12. Third, 
by the work of redemption. John iii. 16, 17. 

Inferential Thoughts. (1.) The benevolence of 
God without bounds. (2.) Always active. (3.) 
Constitutes his whole moral character. (4.) A 
being of infinite benevolence must prefer the 
greater good to the less, and the supreme good 
above all. (5.) Such a being must love the same 
disposition in his creatures, and hate the opposite. 

Practical Reflections. (1.) How odious self- 
ishness must be in the sight of God. (2.) Sin- 
ners directly opposed, in their characters and feel- 
ings, to God. Ex. xx. 5, 1. c. Rom. viii. 7. (3.) 
The exceeding great evil of sin, as committed 
against infinite benevolence. (4.) The ingratitude 
and baseness of sinners. (5.) What the goodness 



340 APPENDIX. 

of God should lead them to. Isa. xxx. 18. Rom. 
ii. 4. (6.) What emotions the contemplation of 
the goodness of God should excite in the hearts of 
his children. Ps. cxviii. Isa. lxiii. 7. Eph. v. 20. 
(7.) How we may apprehend the goodness of the 
Lord. Ps. cvii. 43. 

6. The Justice of God. (1.) What justice is: 
first, as exercised by intelligent beings, whose rela- 
tions will admit of mutual giving and receiving ; 
second, as exercised by a ruler towards his subjects ; 
third, as relates to all actions, with reference to 
the general good. (2.) Which of these relations 
God sustains to the universe. (3.) The disposition 
which would lead him to act justly in all these 
cases. (4.) How God is just as respects himself. 
(5.) As respects his creatures. (6.) How the jus- 
tice of God may be seen from the light of reason, 
and from the system of his providence. (7.) How 
from the sacred history. (8.) The positive decla- 
rations of Scripture. Deut. xxxii. 4. Isa. xlv. 21. 
Zeph. iii. 5. Rev. xv. 3. (9.) From the revela- 
tion of a future day of righteous retribution. Eccl. 
xii. 14. Acts xvii. 31. 2 Cor. v. 10. 

Practical Reflections. (1.) How, by this attri- 
bute, God is qualified to be the Supreme Governor. 
(2.) How terrible this renders him to the wicked. 
Ex. xxxiv. 7, 1. c. Heb. x. 26—29 ; xii. 29. (3.) 
How suffering the guilty to go unpunished, with- 
out satisfaction and reformation, would be doing 
injustice to the universe. (4.) Why we ought to look 
with complacency and delight upon this attribute. 



APPENDIX. 341 

7. The Truth of God. (1.) His veracity ; or a 
disposition always to speak according to the real 
state of things. (2.) Faithfulness ; or a disposi- 
tion to conform his actions to previous declarations 
of his word. 

(1.) How the truth of God may be proved by 
reason. First, from his benevolence. Second, 
from his independence and immutability. Third, 
from the excellence of truth and the turpitude of 
falsehood. Fourth, from the estimation in which 
truth is held by the intelligent creatures he has 
made. 

(2.) How proved from the Scriptures. First, 
by direct declarations. Ex. xxxiv. 6, 1. c. Ps. 
cxvii. 2 ; cxlvi. 6, 1, c. Second, by the accordance 
of the histories recorded in Scripture with the facts 
substantiated by other evidence. Third, by the 
predictions of events which have since been ful- 
filled. Fourth, from the doctrines contained in 
his word. Fifth, by the agreement of Scripture 
with itself. Sixth, by the fulfilment of promises, 
threatenings, covenants, &c. recorded in his word. 
Seventh, other proofs, as they may be suggested to 
the mind. 

Practical Reflections. (1.) How God is quali- 
fied by this attribute to be the moral Governor of 
intelligent creatures. (2.) How necessary is faith 
to acceptance with God. Heb. xi. 6. (3.) How 
odious to a God of infinite veracity must be the sin 
of unbelief 1 John v. 10. (4.) How terrible to 
the wicked this renders the threatenings of God's 



342 APPENDIX. 

word. (5.) How valuable his promises to the 
righteous. (6.) At what an infinite expense God 
has sustained his truth, while pardoning rebels 
doomed to die. Ps. Ixxxv. 10. Rom. iii. 26. 

8. The Mercy of God. (1.) What mercy is. 
(2.) Contemplate mercy as a disposition inherent 
in the divine character. (3.) The only way in 
which mercy can be exercised by him towards 
those who have merited anger and punishment, 
consistent with the moral rectitude of his character, 
and the great ends of his government. Ps. Ixxxv. 
10. Isa. liii. 5, 6, 10. Acts iv. 12; v. 31. Rom. 
iii. 25, 26. (4.) How this attribute is manifested 
in his providence. Matt. v. 45. (5.) How in his 
word. Neh. ix. 17. Ps. iii. 8. Matt. v. 7. Rom. 
v. 6. (These two may embrace several subdi- 
visions.) (6.) Consider whether, by the light of 
nature, we could discover any possible way for 
God to exercise mercy towards the guilty. 

Practical Reflections. (1.) The loveliness and 
glory of this attribute. (2.) How we should feel 
in view of it. Ps. cxviii. (3.) The great guilt and 
danger of indulging an unmerciful or cruel dispo- 
sition. Prov. xi. 17, 1. c. ; xxi. 13. Mark xi. 26. 
Jas. ii. 13. (4.) The advantage of being merciful. 
Ps. xviii. 25. Prov. xi. 17, f. c. Matt. v. 7. Mark 
xi. 25. 

9. The Wisdom of God. (1.) What wisdom is. 
How it differs from knowledge. How from cun- 
ning or subtilty. Whether that is wisdom which 
does not design to accomplish a good end. Whether 



APPENDIX. 343 

this is a natural or moral attribute, or both. (2.) 
How the wisdom of God is manifested in the works 
of creation. Ps. civ. Prov. iii. 19. Examine par- 
ticular objects, [and see [how exactly every thing 
is fitted for the end for which it is designed, and 
that a good end ; such as the seasons ; day and 
night ; provision made for the wants, and for the 
comfort and pleasure, of men and animals; the 
body and mind of man ; the laws which govern the 
material world, carried out in a great variety of 
ways ; in the infinite variety, and yet extensive 
and convenient classification, of objects ; human 
languages ; moral agency of intelligent beings, 
&c. (3.) The wisdom of God, as exhibited in his 
word ; first, its perfect adaptation to the wants of 
the world ; its variety of authorship, style, matter, 
manner, &c. ; second, the truths revealed ; par- 
ticularly the plan of redemption. Rom. xi. 33. 

Practical Reflections. (1.) Ps. xlviii. 14. (2.) 
The folly of setting up our own reason in opposi- 
tion to the word of God. Isa. xl. 13, 14. Rom. 
xi. 34, 35. (3.) The folly of self-conceit. Prov. 
xxvi. 12. (4.) From whom all wisdom comes. 
Prov. ii. 6. (5.) What is the only true wisdom. 
Job xxviii. 28. 

II. DOCTRINES. 

1. The Decrees of God. Doctrine : That God 
foreordains whatsoever comes to pass. 

Proved, (1.) By reason. Otherwise, he would 
work without a plan, and could not certainly know 



344 APPENDIX. 

what would take place hereafter ; which is incon- 
sistent with the idea of infinite wisdom. Acts xv. 
18. (2.) From Scripture. Job xxiii. 13. Isa. 
xlvi. 10. Jer. x. 23. 

This doctrine does not destroy the freedom and 
accountability of the creature. Acts ii. 23. This 
is not to be understood in any such sense as to 
make God the author of sin. Jas. i. 13. If the 
will of God is done, the greatest possible good will 
be accomplished. Ps. cxix. 68, f. c. How we 
ought to feel, in view of this doctrine. Phil. iv. 4. 
Duty of submission. Luke xxii. 42. Jas. iv. 7. 

2. The Sovereignty of God. Doctrine : That 
God rules the universe, according to his own 
pleasure, independently and without control, giving 
no further account of his conduct than he pleases. 

Proved, (1.) By reason: first, his will the 
greatest good ; second, he has power to accomplish 
it ; third, if he fails to accomplish his will, he will 
be under constraint, which is inconsistent with the 
idea of an infinite being. Were he to fail of ac- 
complishing his own will, he would not be quali- 
fied for a righteous governor. (2.) From Scrip- 
ture. Ps. cxv. 3. Dan. iv. 35. Eccl. viii. 3, 1. c. 
Job xxxiii. 13. 

Reflections. (1.) God does not act arbitrarily, 
without sufficient cause, or merely for the sake of 
doing his own will. His actions are controlled by 
a supreme desire for the greatest good, and always 
founded on the best of reasons. (2.) The consum- 
mate folly of those who resist his will. (3.) The 



APPENDIX. 345 

feelings with which we ought to regard the sove- 
reignty of God. 1 Chron. xvi. 23 — 34. Ps. xcvii. 
1. (4.) How terrible this doctrine to sinners. Ps. 
xcix. 1. Isa. xxxiii. 14. (5.) What ground of 
confidence, comfort, and joy to the righteous. Ps. 
xlv. 6. Hosea xiv. 9. Rom. viii. 28. 

3. Human Depravity. (1.) How extensive. 
Rom. hi. 23. Corroborated by facts. (2.) How 
great in degree. Gen. vi. 5. Rom. iii. 10 — 18. 
(3.) From whom derived. Rom. v. 12 — 19. (4.) 
How hereditary depravity becomes personal. Ps. 
lviii. 3. (5.) How human depravity manifests it- 
self. Rom. viii. 7. John iii. 19, 20 ; v. 40. Acts 
vii. 51. Gal. v. 19—21. 

Practical Reflections. (1.) How we ought to 
feel, in view of our own depravity. Ezra ix. 6. 
Job xlii. 6. Ps. xxxviii. 1 — 7 ; li. 4, 17. Dan. ix. 
8. (2.) The necessity of regeneration. Heb. xii. 
14, 1. c. (3.) How this load of guilt may be re- 
moved. Matt. xi. 28—30. 1 John ii. 1, 2. (4.) 
What it will bring us to, if we do not obtain de- 
liverance from it. Rom. vi. 23, f. c. 

4. Regeneration. (1.) Its nature. 2 Cor. v. 17. 
LEph. iv. 24. (2.) Its Author. John iii. 5, 6. (3.) 
Ptnfluence of the Spirit ; how exerted ; not miracu- 
lous. John iii. 8. (4.) Man's agency in the work 
of regeneration. Isa. Iv. 6, 7. Acts ii. 38 ; xvi. 
31. Phil. ii. 12, 13. 

5. The Condition of fallen Man. (L) Alienation 
from God. Job xxi. 14, 15. Rom. i. 28. Eph. ii. 
1, 2. (2.) Exposure to his wrath. Deut. xxxii. 



346 APPENDIX. 

35, 41. Ps. vii. U, 12. John iii. 18,36. Eph. ii. 

3. (3.) Personal misery. Isa. lvii. 20, 21. Misery 
the natural consequence of sin. Jer. ii. 19. 

Practical Reflections, (1.) How Christians 
should feel, in view of this subject. Isa. Ii. 1. 
1 Cor. xv. 10. (2.) How they should feel, in view 
of the condition of the impenitent. Rom. ix. 1 — 3. 
(3.) How act. Acts xx. 31, 1. c. Rev. xxii. 17. 
(4.) The necessity of a Mediator between God and 
man. Gal. iii. 10. 

6. The plan of Redemption. (1.) Why sin could 
not be pardoned without an atonement. Gen. ii. 
17. Deut. xxvii. 26, compared with Deut. xxxii. 

4, 1. c. Heb. ix. 22. (2.) What a mediator is. 
Job ix. 33. 2 Cor. v. 18, 19. (3.) Why it was 
necessary that our Mediator should be God. (4.) 
Why, that he should be also man. (5.) Why it 
was necessary that he should obey the law. Isa. 
xlii. 21. Gal. iv. 4, 5. (6.) Why that he should 
suffer. Gal. iii. 13 ; iv. 4, 5. Heb. ix. 22, 28. 
(7.) W T hy that he should rise from the dead. 
Rom. iv. 25. 1 Cor. xv. 17. 1 Pet. i. 21. Heb. 
vii. 25. 

Practical Reflections. (1.) How the love oi| 
God is manifested in the provision of such saH 
vation. John iii. 16. Rom. v. 8. (2.) How we 
should feel and act, in view of the amazing love 
of Christ. 2 Cor. v. 14, 15. (3.) What effect his 
love should have upon sinners. Zech. xii. 10. 
Rom. ii. 4. (4.) How Christians should feel, in 
view of the ingratitude of the impenitent. Ps. cxix. 
136, 158. 



APPENDIX. 347 

7. Justification. (1.) What justification is. (2.) 
Why we cannot be justified by the law. Rom. iii. 
23. (3.) The nature of all our good works, re- 
ligious exercises, duties, &c. Luke xvii. 10. (4.) 
The ground of justification. Isa. liii. 11. Acts 
xiii. 39. Rom. viii. 3, 4. (5.) The instrument or 
medium of justification. Rom. iii. 28. (6.) The 
effects of justification. Rom. v. 1 — 5; viii. 1 — 4; 
xv. 13. 1 Pet. i. 8. 

8. Adoption. (1.) What adoption is. Ex. ii. 
9, 10. (2.) Through whom believers are adopted. 
Gal. iv. 4, 5. (3.) How their adoption is mani- 
fested to them. Rom. viii. 15, 16. Gal. iv. 6. 
(4.) To what adoption entitles them. Rom. viii. 
17. Gal. iv. 7. (5.) What the moving cause of 
adoption. 1 John iii. 1. (6.) What emotions this 
should excite in the hearts of Christians. 

9. Sanctification. (1.) What sanctiflcation is. 
Rom. vi. 6, 11—13; viii. 13. (2.) By whom be- 
lievers are sanctified. Rom. viii. 13, 1. c. ; xv. 16, 
1. c. 1 Pet. i. 22. (3.) The instrument of sancti- 
fication. John xvii. 19. (4.) The procuring cause. 

^1 Cor. i. 2; vi. 11. Heb. x. 10. (5.) The impor- 
^Lice of sanctification, or growth in grace. John 
H^ 8. Col. i. 9 — 12. (6.) How we are to strive 
(Kr sanctification. Phil. ii. 12, 13; iii. 13, 14. (7.) 
How we may secure the aid of the Holy Spirit. 
Luke xi. 13. Rom. viii. 26. (8.) How Christ re- 
gards us, when we are not making progress in 
holiness. Rev. iii. 15, 16. 

10. Death. (1.) Its certainty. Heb. ix. 27. 



348 APPENDIX. 

(2.) The uncertainty of life. James iv. 14. (3.) 
The shortness of life. Ps. xc. 3 — 10. 1 Cor. vii. 
29 — 31. Bring death near, and commune with it; 
try to enter into the feelings of the death-bed. (4.) 
How we should live, in view of this subject. Luke 
xii. 33 — 40. (5.) The folly of laying up treasures 
for ourselves in this life. Luke xii. 16 — 21. (6.) 
How death will appear to such. Isa. xxxiii. 14. 
(7.) How death appears to those who " set their 
affections on things above." 2 Cor. v. 6, 8. Phil, 
i. 23. (8.) The support which such have in the 
hour of death. Isa. xliii. 1,2. 1 Cor. xv. 54 — 57. 
11. Heaven. (1.) Heaven a place. John xiv. 
2, 3. Heb. ix. 24. (2.) The glory of heaven. 
Rev. xxi. 22, 23. (3.) What constitutes the bles- 
sedness of heaven to the righteous. [1.] Freedom 
from sin and sinful associations. 2 Cor. v. 2 — 4. 
Rev. xxi. 27. [2.] Freedom from pain, and all evil. 
Rev. xxi. 4. [3.] Exercise of holy affections. 
1 John iv. 16. [4.] The company of holy beings. 
Heb. xii. 22 — 24. [5.] The immediate presence 
of God, and such communion and fellowship with 
him as will make us like him. Ps. xvii. 15. Is 
xxxiii. 17, f. c. 1 John iii. 2. [6.] The prese 
of Jesus, as our Redeemer, 'to whom we are 
debted for all this glory. John xvii. 24. 1 Thess? 
iv. 17. Rev. v. 9. (4.) The employments of 
heaven. [1.] The contemplation of the infinite 
perfections of God, and the glories of his moral 
government. Rev. xix. 1, 2. [2.] Rendering 
cheerful obedience to his will. Ps. ciii. 20, 21. 



Villi 

i 



APPENDIX. 349 

Matt. vi. 10 ; xxii. 30. [3.] Singing his praises. 
Rev. v. 9. [4.] And we may suppose holy con- 
versation. (5.) Contemplate this state as existing 
forever, with the continual increase of the capacity 
for enjoyment, and the discoveries of the divine 
character, his government and works. 

12. The Resurrection. (1.) What signal will 
usher in the glorious morn. 1 Cor. xv. 52. 1 Thess. 
iv. 16. (2.) What will follow. 1 Thess. iv. 16, 
1. c. (3.) What will come to pass, in regard to 
the saints which shall then be alive on the earth. 
1 Cor. xv. 51. 1 Thess. iv. 17. (4.) With what 
bodies the saints will arise. 1 Cor. xv. 42 — 44, 50, 
53, 54. (5.) To whom the saints will ascribe 
their victory and triumph in that day. 1 Cor. xv. 
57. (6.) How the wicked will rise. Dan. xii. 2. 

13. The Judgment. (1.) This awful ceremony 
is to take place at a certain time, fixed in the coun- 
cils of eternity. Acts xvii. 31. (2.) It will come 
suddenly and unexpectedly. Matt. xxiv. 36 — 39. 
(3.) Who will be the Judge. Matt. xxv. 31. 2 
Cor. v. 10. Rev. xx. 11. (4.) Who will stand be- 
Rare him to be judged. Rom. xiv. 10. Rev. xx, 

S. (5.) In respect to what they will be judged. 
|Eccl. xii. 14. Matt. xii. 36. Rom. ii. 16. 2 Cor. 
v. 10. (6.) By what rule they will be judged. 
John vii. 24. Rom. ii. 2. (7.) How any will be 
able to stand this awful test. 1 John ii. 1, 2. (8.) 
What separation will be made. Matt. xxv. 32. 
Consider this in its application to friends, and those 
who have in any way come under our influence. 



350 APPENDIX. 

(9.) Tne final award of the righteous. Matt. xxv. 
33—36. (10.) What state of feeling is indicated 
by their answer. Matt. xxv. 37—39. (11.) The 
final sentence of the wicked. Matt. xxv. 41 — 43. 
(12.) What state of feeling is indicated by their 
answer. Matt. xxv. 44. 

14. The World of Wo. Contemplated for the 
purpose of arousing the attention to the condition 
of the impenitent. (1.) The place itself, — the 
prison-house of the universe. Matt. xxv. 46. (2.) 
In what manner it is described. Isa. xxxiii. 14. 
Matt. xiii. 42, f. c. Rev. xx. 14. (3.) What will 
constitute the misery of that dread abode. [1.] 
The consciousness of guilt. Rom. iii. 19. [2.] 
The recollection of mercies abused. Rom. ix. 22. 
[3.] The company that will be there. Matt. xxv. 
41. Rev. xxi. 8. [4.] The wrath and curse of 
Almighty God. Rom. ii. 8, 9. [5.] The reflec- 
tion that this misery is to have no end. Mark ix. 
44. (4.) W T hat will be the employments of that 
place. Matt. xiii. 42; xxiv. 51. (5.) How we 
ought to feel, in regard to those who are exposed 
to this awful doom. Matt. xxii. 39. (6.) Wh 
we should do for them. Jude 23, f. c. 



III. CHARACTER OF CHRIST. 

1. It is unlike that of any other being in the 
universe. 

2. A mysterious complexity in his character, 
which we call a union of two natures, — a combi- 
nation of attributes, all of which can neither be 



< 



APPENDIX. 351 

ascribed to men, nor to angels, nor to God. Gen. 
xlix. 10. Num. xxiv. 17. Job xix. 23—27. Ps. 
ii. 7, 12. Isa. vi. 1 — 3; ix. 6, 7; xxviii. 16; xlv. 
10—12, 21—25. Ps. xxii. 6. Isa. xlix. 7; iii. 
14 ; liii. 2, 3. 

3. Christ is a man. Phil. ii. 8. John i. 14. 
Luke xxiv. 39. Heb. ii. 17; v. 8. 

4. He is God. (1.) The Scriptures represent 
Christ as preexisting, in a glorious character, be- 
fore he appeared in this world. John i. 1,2; iii. 
13; vi. 38; xvii. 5. Heb. i. 10. (2.) They rep- 
resent that, in passing from that state to this, he 
suffered a humiliating change. 2 Cor. viii. 9. Phil, 
ii. 6, 7. (3.) The Scriptures directly assert that 
he possessed a superhuman nature. Heb. i. 4, 6. 
Col. ii. 9. (4.) This superhuman nature is divine, 
— the names of God are ascribed to him — the at- 
tributes of God are ascribed to him — he is repre- 
sented as performing the works of God. Com. 
Luke i. 16, 17, with Isa. xl. 3, and Isa. vi. 1 — 3 
with John xii. 41. Rom. ix. 5. John xx. 28. 1 
John v. 20. 1 Tim. iii. 16. 1 John i. 2. Eev. 

Pxii. 13. Isa. xliv. 6. Acts i. 24. John ii. 24. 
er. xvii. 10. 1 Kings viii. 39. Matt. ix. 2; xviii. 
; xxviii. 20. John x. 15. Isa. xliv. 24. Gen. 
i. 1. Heb. i, 10. Jer. x. 12. Col. i. 16. John 
i. 3. Phil. iii. 21. John v. 21. Eev. i. 5, 6. He 
performed miracles in his own name. He was 
worshipped by inspired men, who knew his char- 
acter ; and the Scriptures encourage such worship. 
Acts vii. 59. 2 Tim. iv. 18. 2 Cor. xii. 8. Acts 



352 APPENDIX. 

i. 24. 1 Thess. iii. 12. 2 Thess. ii. 16. Phil. ii. 
10. Heb. i. 6. Eev. v. 8—14. 

Contemplate the character of Christ in its moral 
and practical relations : (1.) As illustrating or ex- 
hibiting the character of God ; (2.) As confirming 
and sustaining his moral government, while it ad- 
mits the exercise of mercy ; (3.) As the medium 
through which all our duties are to be performed ; 
(4.) As the foundation of our hopes. 

IV. NAMES AND OFFICES OF CHRIST. 

1. Saviour. (1.) What salvation is. (2.) Why 
we need a Saviour. What it is to be lost : carry 
out the figure in imagination. Matt, xviii. 11. 
(3.) From what Christ saves us. Matt. i. 21. 
(4.) How he saves us from sin. Acts xv. 8, 9. 
(5.) His willingness to save. Matt. xi. 28 — 30. 
John vi. 37, 1. c. (6.) His ability to save. Heb. 
vii. 25. (7.) The expense of this salvation. Kom. 
v. 7, 8. (8.) The ingratitude of neglecting so 
great salvation. Heb. ii. 2, 3. 

2. Redeemer. (1.) What it is to redeem: 
contemplate the figure, and form a clear perception 
of the condition of captives taken in war, and held,* 
in slavery. (2.) Our condition by nature. Rom.^ 
vi. 13, f. c. 16, 20; vii. 14, 1. c. Gal. iii. 10. 
(3.) How Christ has redeemed us. Gal. iii. 13. 
(4.) The price paid for our redemption. 1 Pet. i. 
18, 19. (5.) How we should feel, in view of this. 
Rev. v. 9, 10. (6.) What this should lead us to 
do. 1 Cor. vi. 20. ' 



APPENDIX. 353 

3. Prophet. (1.) What a prophet is. (2.) How 
Christ teaches his people. John i. 18 ; v. 39 ; xvi. 
13, 14. (3.) What encouragement we have to go 
to him for direction, in all cases of doubt and diffi- 
culty. 1 Cor. i. 30. James i. 5. (4.) With what 
feelings we must receive him as our great Teacher. 
Matt, xviii. 3, 4. 

4. Priest. (1.) What a priest is. Heb. v. 1,2. 
(2.) Why we need a priest. Deut. xxvii. 26. 
Rom. iii. 20. (3.) How he was qualified to be- 
come our priest. Heb. v. 7 — 9 ; vii. 26 — 28 ; iv. 
15. (4.) How he has made atonement and recon- 
ciliation for us. Heb. ix. 11 — 14,28. (5.) How 
this is rendered available to believers in all ages. 
Rom. viii. 34. Heb. ix. 24; vii. 25. (6.) What 
benefits believers may derive from his intercession. 
Rom. v. 2. Heb. iv, 16. (7.) The sympathy of 
Christ with believers. Heb. iv. 15. 

5. King, (1.) What a king is. (2.) In what 
sense Christ is our King. Eph. i. 21, 22. (3.) 
The nature of the control he exercises over us. 
Matt. xi. 30. Rom. vi. 9—22 ; xiv. 17. 2 Cor. 
x. 5. (4.) The need w e have of such a king. 
Matt. xii. 29. (5.) Our duty to him as subjects. 
2 Cor. x. 5. 

6. Mediator. (1.) What a mediator is : one 
that undertakes to make reconciliation between 
two parties at variance. Job ix. 33. We are at 
variance with God. Ps. vii. 11. Rom. viii. 7. 
(2.) What qualifications are required in a media- 
tor. [1.] He must be the mutual friend of both 

23 



354 APPENDIX. 

parties. Christ both God and man. John i. 1, 14. 
The mutual friend of both. Luke iii. 22. Heb. ii. 
16, 17. [2.] He must be able to render satisfac- 
tion to the injured party. Christ has done this. 
Isa. xlii. 21. Gal. iii. 13. [3.] He must be able to 
bring back the offender to his duty. This Christ 
is able to do. Rom. vi. 1 — 14. (3.) How we may 
become reconciled to God. 2 Cor. v. 18, 19. 

7. Advocate and Intercessor. (1.) What an ad- 
vocate is : one that manages a cause for another 
at court, and undertakes to procure his justification 
and discharge. If his client is prosecuted for debt, 
he must show that the debt has been paid ; if for 
crime, he must show some reason why he should 
not be punished. Jesus Christ can show both, in 
regard to us. 1 Pet. i. 18, 19. 1 Cor. vi. 20. Isa. 
]iii. 5. (2.) What an intercessor is : one that under- 
takes to present the petitions of a criminal at the 
bar of his offended sovereign. When a petition is 
presented for pardon, the person presenting it must 
become responsible for the future good conduct of 
the criminal. Christ has become our surety. 
When he asks for undeserved favor to be be- 
stowed upon the criminal, it must be on the score 
of his own merits. Jesus can present our petitions 
with assurance on this ground. (3.) How blessed 
are they who have such an Advocate and Inter- 
cessor at the throne of heaven ! Rom. vim 34. 
Heb. vii. 25. (4.) How we may come to the 
throne of grace through his intercession. Heb. iv. 
16. (5.) No worship acceptable, which is not 



APPENDIX. 355 

offered through the intercession of Christ. John 
xiv. 13. Acts iv. 12. Eph. v. 20. 

8. Friend. What is implied in a friend. [1.] 
He must be able and willing to help us. Christ 
both able and willing to help all who come 
to him. Heb. vii. 25. Matt. xi. 28—30. John 
vi. 37, 1. c. [2.] Friendship must be cordial, 
Such is the friendship of Jesus. John xv. 15, 161 
[3.] A friend must possess a sympathizing heart: 
Such is the heart of Jesus. Heb. iv-. 15. 

9. Elder Brother. (1.) The relation of an 
elder brother to the younger members of the fami- 
ly. (2.) How we come into this relation to Christ. 
Gal. iv. 4 — 6. (3.) The blessings that we receive 
through this relation. Gal. iv. 7. Rom. viii. 17. 
(4.) The goodness of the Son, who would of his 
own accord receive a stranger into his Father's 
family, to be adopted as a joint heir with him to 
his Father's estate. 

10. Husband. (1.) Proof of this relation be- 
tween Christ and the church. Isa. liv. 5. Eph. 
v. 25—32. Rev. xix. 7, 8 ; xxii. 17. (2.) What 
is implied in this relation. [1.] Union. John xv. 
5. Eph. iv. 31. [2.] Protection. Matt. xvi. 18. 
Cant. viii. 5, f. c. [3.] Provision. Phil. iv. 19. 
Eph. v. 29. [4.] Sympathy and love. Heb. iv. 
15. Eph. v. 25. [5.] Fellowship. Cant. v. 1. 

V.- THE CHRISTIAN GRACES. 

1. Faith. (1.) What faith is. Heb. xi. 1. (2.) 
Its object. Rom. iv. 3, 5. Eph. i. 12, 13. Heb. 



356 APPENDIX. 

xi. 6. (3.) The effects of faith on the heart. Acts 
xv. 9. Gal. v. 6, 1. c. (4.) Its effects on the life. 
James ii. 14 — 26. (5.) Necessary to acceptable 
prayer. James i. 6. 

2. Hope. (1.) The object of hope. 2 Cor. iv. 
17, 18. (2.) The ground of hope. Col. i. 27. 
1 Tim. i. 1. (3.) The author of hope. Rom. v. 
5; xv. 13. (4.) The influence of hope upon the 
Christian character. 1 Thess. v. 8. 1 John iii. 3. 
(5.) Effect of hope upon the comfort and re- 
ligious enjoyment of the believer. Heb. iii. 6 ; vi. 
19. 

3. Charity, or Love. (1.) Its nature. 1 Cor. 
xiii. 4—8. (2.) The object of love. [1.] As a 
feeling of complacent delight, God the chief object, 
and his children, as bearing his image. Matt. xxii. 
37. 1 John v. 1. [2.] As a feeling of universal 
benevolence, it has for its object all mankind. 
Matt. xxii. 39. 

4. Joy. (1.) Nature of spiritual joy. Rom. 
xiv. 17. (2.) The ground of joy. Eom. xv. 13. 
1 Pet. i. 5—8. (3.) The object of joy. Ps. xvi. 
11 ; xliii. 4 ; xcvii. 1 ; xxxiii. 1. Isa. xxix. 19 ; xli. 
16 ; lxi. ]0. Hab. iii. 18. Phil. iv. 4. (4.) The 
permanency of spiritual joy. John xvi. 22. 

5. Peace. (1.) Peace of conscience. Rom. v. 
1; viii. 1; xv. 13. (2.) The ground of it. Ps. 
lxxxv. 10. Col. i. 20, 21. (3.) A peaceable spirit. 
Matt. v. 9. Rom. xii. 18. Heb. xii. 14. James 
iii. 17. 

6. Brotherly Kindness. (1.) Its nature. Eph. 



APPENDIX. 357 

iv.32. (2.) Its fruits. Rom. xii. 10, 15. 1 John 
iii. 16, 17. 

7. Humility. (1.) Its nature. Matt. v. 3. Rom. 
xii. 3. (2.) Its manifestations. Job xlii. 5, 6. 
Lam. iii. 28. Matt. xxv. 36—38. Acts xx. 19. 
Rom. xii. 10, 1. c. 16. Phil. ii. 3. 1 Pet. v. 5. 
(3.) How regarded of the Lord. Ps. cxxxviii. 6. 
Prov. xvi. 19. (4.) Its reward. Job xxii. 29. Ps. 
ix. 12. Prov. xv. 33. Isa. lvii. 15. Matt, xviii. 4. 
(5.) Effects of humility. Gen. xviii. 27, 1. c. ; 
xxxii. 10. Job xlii. 1 — 6. Ps. xxxii. 5 ; li. 5. Isa. 
Ii. 1 ; Ixiv. 6. 

8. Patience. (1.) What is patience. Rom. viii. 
25. James v. 7. 1 Pet. ii. 20. (2.) How patience 
is cultivated. Rom. ii. 7; v. 3. James i. 3. (3.) 
Apply this to the every-day concerns of life. (4.) 
The need we have of patience. Job xiv. 1, 2. 
Eccl. ii. 23. Heb. x. 36 ; xii. 1. (5.) Motives to 
patience. Luke viii. 15. Rom. v. 4. Heb. vi. 12. 

9. Long- Suffering. (1.) What is long-suffering. 
Eph. iv. 2. (2.) Consider the long-suffering and 
forbearance of God towards us, as a motive to its 
exercise. Lam. iii. 22. 

10. A Forgiving Temper. (1.) Motives to its 
exercise. Ps. ciii. 3. Eph. iv. 32. Gal. vi. 1. 
(2.) Danger of the contrary spirit. Mark xi. 26. 

11. Meekness. (1.) Its nature. 1 Cor. xiii. 5. 
Col. iii. 12, 13. (2.) How the Lord regards, and 
how he will bless the meek. Ps. xxii. 26 ; xxv. 9 ; 
lxxvi. 9 ; cxlvii. 6 ; cxlix. 4. Isa. xxix. 19. Matt. 
v. 5. (3.) How it becomes the Christian. 1 Pet.. 



358 APPENDIX. 

iii. 4. (4.) Its manifestations. Gal. vi. 1. Eph 
iv. 2. 2 Tim. ii. 25. James iii. 13. 1 Pet 
iii. 15. 

12. Gentleness. (1.) Twin sister of meekness 
(2.) Its manifestations. 1 Thess. ii. 7. 2 Tim 
ii. 24. James iii. 17. (3.) The pattern of gentle 
ness. 2 Cor. x. 1. (4.) How it adorns the Chris 
tian character. 

13. Temperance. (1.) What is temperance 
[1.] Moderation in all our desires, affections, ap 
petites, and conduct. [2.] Abstinence from inju 
rious indulgences. (2.) Advantages of temper 
ance. 1 Cor. ix. 25. 2 Pet. i. 6. 

14. Virtue, or Moral Courage. How this grace 
affects the Christian character. Prov. xxviii. 1. 
(See history of Moses, Elijah, Elisha, Jeremiah, 
Daniel, Jesus, and the apostles.) 

VI. BEFORE COMMUNION. 

(1.) Design of the Lord's supper. 1 Cor. xi. 26. 
(2.) Obligation to partake of it. 1 Cor. xi. 23—25. 
(3.) Qualifications for worthily partaking. 1 Cor. 
xi. 29, 1. c. (4.) Danger of partaking unworthily. 
1 Cor. xi. 29, f. c. (5.) Preparation necessary. 
1 Cor. xi. 28. (6.) What is necessary in order to 
perceive the design of the Lord's death, and dis- 
cern his body in this feast. Gal. ii. 16 ; iii. 10 — 24. 
(7.) The state of feeling necessary to communion 
with God. Isa. lvii. 15; lxvi. 2. Gal. iv. 6. (8.) 
The nature of the sufferings Christ endured for us. 
[1.] He was a man of sorrows. Isa. Iii. 14; liii. 



APPENDIX. 359 

3. [2.] He suffered from the temptations of Satan. 
Matt. iv. 11. Heb. iv. 15. [3.] He suffered from 
fasting, hunger, and weariness. Matt. iv. 2 ; xxi. 
18. John iv. 6. [4.] He suffered from poverty 
and reproach. Matt. viii. 20 ; xiii. 55, 57. Mark 
vi. 3. John i. 46 ; vii. 52. [5.] He suffered from 
the perverseness, hardheartedness, and unbelief of 
those he came to save. Mark iii. 5. John i. 11. 
Matt, xxvii. 23, 25. Luke xxiii. 18. John xviii. 40. 
[6.] He suffered from the hatred, slander, and per- 
secution of his enemies. Luke xix. 14. John vii. 
7 ; ix. 24. Matt. ix. 3 ; xi. 19 ; xxvii. 63. John 
x. 20 ; v. 16, 18 ; xv. 20. [7.] He suffered from 
the scorn, derision, and revilings of his ene- 
mies. Luke xvi. 14 ; xxiii. 35. Matt, xxvii. 29. 
Heb. xii. 3. 1 Pet. ii. 23. [8.] He suffered in 
sympathy with the afflicted, the wretched, and the 
lost. Heb. iv. 15. John xi. 35. Luke xix. 41, 
42. [9.] He suffered from the weight of our sins. 
Isa. liii. 4. Matt. xxvi. 37. Luke xxii. 44. 1 Pet. 
ii. 24; iii. 18. [10.] He suffered from treachery and 
unfaithfulness. Matt. xxvi. 15, 16, 69 — 75. John 
xvi. 32. [H-] He suffered from ignominy and 
stripes. Matt, xxvii. 26— 34. [12.] He suffered an 
ignominious and painful death, apparently forsaken 
of God. Matt, xxvii. 35—50 (9.) Christ's feel- 
ings and conduct under his sufferings. Matt. xxvi. 
37—39. Luke xxii. 44. Isa. liii. 7. Matt, xxvii. 
12. 1 Pet. ii. 23. (10.) His feelings towards his 
people. Heb. iv. 15. (11.) The motives which 
led him to suffer for us. 1 John iii. 16. Heb, 



360 APPENDIX. 

xii. 2. (12.) The effect his love should have on us. 
Rom. ii. 4, 1. c. 2 Cor. v. 14, 15. (13.) The ef- 
fects of his death, as to those who believe in him. 
Rom. v. 1; viii. 1; xv. 13. 2 Cor. v. 18 — 21. 
1 John ii. 2. 

VII. AFTER COMMUNION. 

(1.) Connection of Christ's resurrection with our 
salvation. Rom. iv. 25. Heb. vii. 25. (2.) The 
obligation imposed on those for whom he died and 
rose again. 2 Cor. v. 15. 1 Pet. ii. 24. (3.) Ob- 
ligations imposed by his example. Phil. ii. 4 — 8. 
1 Pet. ii. 21—23. 1 John iii. 16, I. c. (4.) State 
of feeling suitable for leaving the communion table. 
Phil. iii. 7—14, 20, 21. 



c. 



QUESTIONS FOR SELF-EXAMINATION. 

FOR SATURDAY EVENING. 

How was my heart improved by the last Sab- 
bath? How have I since improved the impressions 
I then received ? What vows did I then make ? 
How have I performed them ? What progress 
have I made in the divine life ? What conquests 
have I made, by the grace of God, over sin ? What 
temptations have I encountered ? What victories 



APPENDIX. 361 

have I gained ? What falls have I suffered ? What 
lessons have I learned by them ? What improve- 
ment have I made in divine knowledge ? What 
good have I done ? What was my frame of mind 
on Monday, Tuesday, &c. ? (specifying and con- 
sidering each day by itself.) What meetings have 
I attended ? How has my heart been affected by 
them ? What business have I done ? Has it all been 
performed to the glory of God ? Do I now hail the 
approach of the Sabbath with delight ? Or do I 
indulge a secret regret that my worldly schemes 
should be interrupted by this hallowed season of rest ? 

FOR SABBATH EVENING. 

Did I yesterday make all needful preparations 
for the holy Sabbath ? What was my frame of 
mind, on retiring to rest at the close of the week ? 
When I awoke on this holy morning, towards what 
were my first thoughts directed ? How did I begin 
the day ? What public or private duties have I 
neglected ? What has been my general frame of 
mind this day ? With what preparation did I go 
to the sanctuary ? How were my thoughts occu- 
pied on the way ? What were my feelings on 
entering the house of God ? What was my general 
frame of mind while there ? What my manner ? 
Have I felt any sensible delight in the exercises of 
public worship ? With what feelings did I join in 
the devotional exercises of singing and prayer ? 
In what character did I view the preacher ? As 
whose message did I receive the word ? For whom 



362 APPENDIX. 

did I hear, — for myself, or for others ? Was the 
word mixed with faith ? How much prayer did I 
mingle with hearing ? What evidence have I that 
it was attended by the Holy Spirit to my heart ? 
Did I indulge wandering thoughts in any part of 
the public services ? How much progress have I 
made in overcoming these heart-wanderings ? [ To 
he used only on communion days. — With what 
state of preparation did I come to the holy supper? 
Did I feel a sense of my wants ? Did I feel deep 
contrition for my sins ? Did I see Jesus to be a 
complete Saviour, suited to my condition and ne- 
cessities ? Did my faith discern his body and blood 
in the ordinance ? How was my heart affected 
with the remembrance of his death ? What new 
vows of consecration did I make ? Do I now feel 
refreshed and strengthened for the conflict through 
which I am to pass ? How do I feel, in the pros- 
pect of soon sitting down at the marriage supper 
of the Lamb?] [For Sabbath school teachers. — 
With what preparation did I go to the Sabbath . 
school? When I went before my class, what were 
my feelings in regard to their souls and my own 
responsibility ? How was my own heart affected 
with the truths contained in the lesson ? What 
direct efforts have I made for their conversion ? 
What general efforts, to impress their minds with 
the truth ? What prayers have I offered in their 
behalf ? What have been my motives for desiring 
their conversion ? Should any of them die before 
another Sabbath, could I say I have neglected no 



APPENDIX. 363 

means of saving [their souls ?] How were my 
thoughts occupied on my return from public wor- 
ship ? How much time have I spent this day in my 
closet ? What have been my feelings in prayer ? 
What, in reading God's word ? What, in medita- 
tion ? Have I felt and acknowledged my depend- 
ence upon the Holy Spirit for every right exercise 
of heart ? What discoveries have I had of my own 
guilt and helplessness, and my need of a Saviour ? 
How has Jesus appeared to me ? What commun- 
ion have I enjoyed with God ? How have I felt, 
in view of my sins and of God's goodness to me ? 
What have been my feelings, on coming anew to 
the cross of Christ ? Have I, at any time this day, 
indulged vain or worldly thoughts? Have I sought 
my own ease or pleasure ? Have I engaged in 
worldly or unprofitable conversation ? Do I now 
feel my soul refreshed, and my strength renewed, 
for the Christian warfare ? 

TO BE USED AT THE CLOSE OF EVERY DAY IN THE 
WEEK. 

I. To oe used when time is very limited. — With 
what feelings did I compose myself to sleep last 
night ? How were my thoughts employed during 
the wakeful hours of the night ? What were my 
feelings on awaking ? How did I begin the day ? 
With what feelings and spirit have I engaged in 
the various devotions of the day ? How have I 
employed my hours of leisure ? How have I per- 
formed the business of the day ? What has been 



364 APPENDIX. 

the spirit of my intercourse with others ? What 
errors or what sins have I committed, in thought, 
word, or deed ? What spiritual affections have I 
experienced, and what has been their effects upon 
me since ? Have I made any progress in the 
Christian race ? 

II. To he used on ordinary occasions. — With 
what frame of spirit did I close the last day? 
Upon what were my thoughts occupied, during the 
wakeful hours of the night ? What were my first 
emotions, as I awoke this morning ? How did I 
begin the day ? What communion have I held 
with God in secret this day ? For whom have I 
lived ? What has been my frame of spirit, while 
engaged in the employments of the day ? What 
tempers have I exercised, in my intercourse with 
others ? What temptations have I encountered ? 
What has been the result ? What conflicts have I 
had with my own corruptions ? What progress 
have I made in subduing them ? What trials have 
I experienced ? How have I borne them ? Have 
I felt my dependence upon God for every thing ? 
Have I indulged undue anxiety about the affairs of 
this world ? Have I murmured at the dispensations 
of Providence ? Have I indulged self-complacency 
or self-seeking ? What views have I had of my- 
self? How did they affect me ? What discoveries 
have I made of the divine character ? How have 
I been affected by them ? Have I felt any longing 
desires after conformity to the divine image ? 



APPENDIX. 365 

How has my heart been affected with my short- 
comings in obedience and duty ? Has this driven 
me to Christ ? Have I found pardon and peace in 
him ? What sense of the divine presence have 
I maintained through the day ? What spirit of 
prayer have I exercised this day ? What has been 
the burden of my petitions ? Why have I desired 
these things? How constant and strong have been 
these desires ? How often and how fervently have 
I carried them to the throne of grace ? How have 
I felt in regard to the interests of Zion, the salvation 
of souls, and the glory of God ? How have I felt 
towards my Christian brethren ? Have I spoken 
evil of any, or listened with complacency to evil- 
speaking ? Have I exercised hardness or an un- 
forgiving temper towards any ? What have I done 
for the glory of God, or the good of my fellow- 
creatures ? Have I watched over my heart, my 
tongue, and my actions ? Have I maintained 
spirituality of mind through the day ? 

III. To be used when you have more time than 
usual. — Did I last night compose myself to sleep 
with a sweet sense of the divine presence ? Did I 
meditate upon divine things in the wakeful hours 
of the night ? When I awoke this morning, did 
my heart rise up with gratitude to my merciful 
Preserver ? Did I remember that I am indebted, 
for life, and health, and every enjoyment, to the 
sufferings and death of my dear Redeemer ? Did 
I renewedly consecrate my spared life to his ser- 



366 APPENDIX. 

vice ? And have I lived this day for God, and not 
for myself? Have I denied self, whenever it has 
come between me and duty 1 Have I indulged a 
self-seeking spirit ? Have I refused to make any 
personal sacrifice, whereby I might glorify God, or 
do good to others ? Has my heart been affected 
with any discoveries of the infinite loveliness of 
the divine perfections ? Have I had a view of the 
exceeding sinfulness of sin, and the corruptions of 
my own heart in particular ? Has this driven me 
from resting upon any thing in myself, to put my 
trust alone in Christ? Have I felt any longing 
desires after conformity to the divine image ? 
Have I felt any delight in the law of God ? Has 
my heart been grieved to see that I fall so far short 
of keeping it? Has my soul been filled with joy 
and peace in believing in Christ ? Have I felt a 
lively sense of the divine presence continually? 
Have I maintained a cheerful, serene, and peace- 
ful temper of heart ? 

Have I studied the word of God with an earnest 
desire to know present duty? Have I neglected 
or delayed to perform any duty when it has been 
made known ? Have I felt that God was speaking 
to me through his word? Have I sought the aid of 
the Holy Spirit ? Have I read God's word with a 
prayerful spirit ? Have I read it with self-appli- 
cation? Have I felt any sensible delight while 
reading it? 

Have I spent any time in heavenly meditation ? 
Was this exercise performed in a prayerful spirit? 



APPENDIX. 367 

Did the truth I was contemplating deeply affect 
my own heart? Have my thoughts been habitual- 
ly directed towards heavenly things? 

Have I observed my regular seasons of prayer? 
Has my frame of spirit been lively, and my 
thoughts collected, in this exercise? Have I felt 
my dependence upon the Spirit of God ? Have I 
earnestly and sincerely desired the things for 
which I have asked? Have I desired them for the 
glory of God, or for the gratification of myself? 
Have I laid hold of the promises of God? Have 
I maintained a constant spirit of prayer ? Have I 
sent up frequent ejaculations to God ? In all my 
approaches to the throne of grace, have I come 
with a suit&b'e preparation of heart? Has a sense 
of the divine presence filled me with holy awe and 
reverence ? Has my heart been drawn out to God 
with filial affection and humble confidence, through 
Jesus the Mediator ? Have I felt my need ? Have 
I humbled myself low before God ? Have I not 
regarded iniquity in my heart? Have I felt an 
humble submission to the will of God ? 

Have I watched over my heart continually 
against the temptations of Satan ? Have I indulged 
wandering thoughts during any of the devotional 
exercises of the closet? Have I watched over 
my fancy, and kept under my imagination? or 
have I suffered it to wander without control? 

Have I exercised a proper control over all my 
appetites, desires, and passions ? Havel used all 
diligence to improve my mind, that I might be 



368 APPENDIX. 

capable of doing more for the glory of God and 
the good of my fellow-creatures? Have I sought 
the aid of the Holy Spirit in this also? Have I 
felt continually that my time is not my own? 
Have I employed every moment of the past day 
in the most profitable manner? Have I felt the 
pressure of present obligation ? 

Have I neglected any opportunity of doing good, 
either to the souls or bodies of others? Have I 
been modest, unobtrusive, and courteous, in all I 
have done and said ? Have I been prudent and 
discreet in all things? Have I first sought the 
direction of God, and then entered upon these 
duties in a spirit of prayer? 

Have I glorified God in my dress? Have I been 
influenced, in this respect, by the pride of appear- 
ance ? Have I wasted any time at the toilet ? 

Have I felt any emotions of love for Christians ? 
Has this love arisen from the image of Christ 
manifest in them, or from their friendship for me, 
and the comfort I liave enjoyed in their society? 
Have I refused to make personal sacrifices for 
their benefit ? Have I felt any love for the souls 
of sinners? What has this led me to do for their 
conversion? Have I exercised any feelings of 
compassion for the needy ? What has this led me 
to do for them ? 

Have I manifested a morose, sour, and jealous 
disposition towards others? Have I been easily 
provoked ? Have I been irritated with the slightest 
offences or crosses of my will ? Have I indulged 



APPENDIX. 369 

an angry, fretful, peevish temper ? Have I spoken 
evil of any, or listened with complacency to evil- 
speaking ? Do I now harbor ill-will towards any 
being on earth ? In all my intercourse with others, 
have I manifested a softness and mildness of man- 
ner, and a kind and tender tone of feeling? or 
have I indulged in harshness and severity, pride 
and arrogance ? Have I exercised forbearance 
towards the faults of others? Have I from my 
heart forgiven them? Have I esteemed myself 
better than others ? Have I felt the secret work- 
ings of spiritual pride ? Have I engaged in trifling 
and vain conversation, or in any other manner 
conformed to the spirit of the world ? Have I 
maintained Christian sincerity in all things? When 
in company, have I improved every opportunity of 
giving a profitable direction to conversation ? Have 
I improved every opportunity to warn impenitent 
sinners ? Have I gone into company without first 
visiting my closet? Have I been diligent and faith- 
ful in the business of the day ? Have I done the 
same to others as I would wish them to do to me ? 



D. 

AM I A CHRISTIAN? 

1 . Let me examine as to my vieios of sin. Have 
I beheld sin with an abhorrence far greater than 
the delight it ever gave me ? Has that abhorrence 
24 ° 



370 APPENDIX. 

arisen from an apprehension of the evil conse- 
quences to which it has exposed me, or of its 
odious nature, and its exceeding sinfulness as 
committed against God? Ps. li. 4. Isa. i. 2 — 4. 
Have I had a clear apprehension of my own ex- 
ceeding sinfulness 2 Ps. li. 4. Isa. L 5, 6. Eph. 
ii. 1 — 3. Have I felt my sins to be an insupport- 
able burden ? Ps. xxxviii. 2 — 7. Have I ceased 
attempting to justify myself? Job xl. 4. Luke 
xviii. 11 — 14. Have I utterly despaired of all 
help from myself? Rom. iii. 20. Have I aban- 
doned all attempts to establish my own righteous- 
ness by resolutions of amendment and future obe- 
dience ? Rom. ix. 32 ; x.. 3. Have I exercised 
sincere and heartfelt sorrow on account of my 
sins? Ps. xxxviii. 17, 18. Has this been the 
sorrow of the world, which worketh death? 2 Cor. 
vii. 10, 1. c. 2 Sam. xvii. 23. Matt, xxvii. 3 — 5. 
Acts viii. 24. Or has it been godly sorrow, which 
worketh repentance not to be repented of? 2 Cor. 
vii. 9 — 11. Has my heart been broken, contrite, 
and humble, under a sense of my sins against 
God? Ps. xxxiv. 18; li. 17. Isa. lvii. 15. Has 
this sense of sin emptied me of myself, and begot- 
ten a deep poverty of spirit ? Isa. Ixvi. 2. Matt, 
v. 3. Has it led me to feel my unworthiness of 
God's favor? Gen. xxxii. 10. Luke xv. 19; 
xviii. 13, 14. Have I been filled with shame and 
self-loathing, on account of the exceeding great- 
ness of my sin, considered under a view of the 
infinite purity and awful majesty of the great Je- 



APPENDIX. 371 

hovah, against whom it has been committed? 
Ezra ix. 6. Job xlii. 1 — 6. Jer. xxxi. 19. Ezek. 
xvi. 63. 

2. As to my views of the government of God. 
Do I acquiesce in the government of God, as a 
most wise, most just, and most righteous govern- 
ment? Rev. xv. 3, 4. Do I cordially, cheer- 
fully, and without reserve, yield myself, as a 
moral and accountable being, to the authority of 
God, as the moral Governor of the universe? 
Rom. vi. 13 ; xii. 1. Do I feel no reserve in my 
heart, making first the condition that I may be 
saved? Do I humbly acquiesce in the justice of 
God, in the eternal punishment of the wicked? Do 
I include myself, in this, thereby " accepting the 
punishment of my sin? " Lev. xxvi. 40, 41. Am 
I sure that this feeling is not produced by the 
secret consciousness that it is an evidence of a 
gracious state ? Jer. xvii. 9. If all hope of salva- 
tion were suddenly taken away from me, would 
my heart still acquiesce in the justice of the sen- 
tence of condemnation ? 

3. As to my faith in Christ. Have I ceased 
from my own works, and, as a heavy laden sinner, 
come to Christ for rest? Heb. iv. 10. Matt. xi. 
28. Have I seen him to be, in all respects, a com- 
plete Saviour, just such as my ruined and lost con- 
dition requires ? 1 Cor. i. 30. Gal. iii. 13 ; iv. 
3—5. Col. i. 19; ii. 3, 10. Have I heartily 
given up all for him ? Matt. x. 37. Luke xiv. 26, 
33. Phil. iii. 7, 8. Have I cheerfully taken up 



372 APPENDIX. 

my cross and followed him ? Luke xiv. 27. Do I 
now consider myself as no more my own, but the 
Lord's, by the purchase of the Redeemer's blood ? 
1 Cor. vi. 19, 20. Do I therefore make it my 
constant and highest aim to glorify God with my 
body and spirit which are his ? 1 Cor. vi. 20 ; x. 
31. Have I through him become dead to sin, but 
alive to God? Rom. vi. 11. Have I crucified the 
flesh, with its affections and lusts ? Gal. v. 24. 
Have I become dead also to the world, not seeking 
my portion in its riches, honors-, pleasures, or pur- 
suits? Gal. ii. 20 ; vi. 14. 1 John ii. 15. Have I 
utterly despaired of acceptance with God in any 
other way than by the mediation of Christ ? Acts 
iv. 12. Heb. x. 26, 27. Have I cordially sought 
reconciliation with God through the blood of Jesus ? 
Col. i. 20 — 22. Does my hope of salvation rest 
solely and alone in the righteousness and atone- 
ment of the Lord Jesus Christ? Rom. iii. 22 — 26. 
Do I receive him as my Prophet, submitting my 
will entirely to the teachings of his word and 
Spirit? Deut. xviii. 15. Heb. i. 1, 2; ii. 1—3. 
Do I receive him in his office of Priest, trusting in 
the atonement he has made, and committing my 
case to him, that he may intercede for me, before 
the offended Majesty of heaven ? Heb. iv. 14, 15 ; 
vii. 26 ; viii. 1 ; ix. 11, 12, 24, 25. With humble 
confidence in his intercession, do I come boldly to 
the throne of grace ? Heb. iv. 16. Do I cordially 
submit to him in his office of King 1 Ps. ii. 6 ; 
xlv. 1. Isa. ix. 6, 1. c. Acts v. 31. Do I yield 



APPENDIX. 373 

my heart unreservedly to his authority, making it 
my constant aim to bring into captivity every 
thought and action to the obedience of Christ? 
Matt. xi. 29, 30. John xv. 14. Rom. vi. 16. 2 Cor. 
x. 5. Whenever I fall into sin, do I seek to ease 
my i conscience by reformation and forgetfulness, 
or do I apply afresh to Christ, as the only propitia- 
tion for sin? 1 John ii. 1, 2. Do I find peace of 
conscience and spiritual joy in believing in Jesus? 
Rom. v. 1 ; viii. 1 ; xiv. 17 ; xv. 13. 1 Pet. i. 8. 
Am I united to Christ as the living branch is to the 
vine? John xv. 1. Do I look to my union with 
him, as the branch to the vine, for spiritual nourish- 
ment, strength, and life? John xv. 4. Phil. ii. 12, 
13. Heb. xiii. 21. Do I realize the danger of 
self-confidence ? Prov. xxviii. 26. Mark xiv. 29 — 
31, 68—71. Rom. xi. 20. 1 Cor. x. 12. Do I 
realize to what my union with Christ entitles me ? 
Rom. viii. 17. In view of this union, do I feel a 
filial spirit of adoption towards God, as my Father 1 
Ps. ciii. 13, 14. Rom. viii. 15, 16. Gal. iv. 4—7. 
1 John iii. 1, 2. Does this union with Christ lead 
me to feel a union of spirit with all his disciples ? 
John xvii. 21. 1 Cor. xii. 12 — 29. What sympa- 
thy does this lead me to exercise towards them ? 
Rom. xii. 15. 1 Cor. xii. 26. 1 John iii. 17. Is 
Christ precious to my soul ? 1 Pet. ii. 7, f. c. Do 
I see a moral beauty and excellence in him above 
all created intelligences ? Ps. xiv. 1, 2. Cant. v. 
9—15. John i. 14. Col. ii. 3, 9. Heb. i. 3. 
How am I affected with the contemplation of his 



374 APPENDIX. 

sufferings for the salvation of my soul 1 2 Cor. v. 
14, 15. 

4. As to my love to God. Do I take God for 
my supreme and eternal portion ? Ps. xvi. 1 — 11 ; 
lxxiii. 25, 26 ; cxix. 57. Lam. in. 24. Is he the 
object of my highest love 1 Mark xii. 30. Am I 
willing to relinquish whatever comes in competi- 
tion with him as an object of my affection ? Matt. 
x. 37 — 39. Do I prefer his favor, and dread his 
power, above that of all other beings ? Ps. xxxvi. 
7 ; lxiii. 3 ; lxxxix. 6 — 8. Deut. x. 12. Ps. xxx. 
5 ; xxxiii. 8 ; lxxxviii. 6 — 8. Jer. x. 7. Do I de- 
rive comfort in my afflictions by making him my 
refuge ? Ps. ix. 9 ; lvii. 1 ; lix. 16. Jer. xvi. 19. 
When my soul is under the hidings of his counte- 
nance, can I enjoy any other good ? Job xxix. 
2 — 5 ; Ps. xxxviii. 1 — 10. Do I experience any 
ardent longings after his spiritual presence with 
my soul 1 Ps. xlii. 1,2; lxiii. 1,2. Do I feel any 
earnest desires after conformity to his image ? 
Matt. v. 6. Rom. viii. 29. 1 Cor. xv. 49. 2 Cor. 
iii. 18 ; iv. 4. Col. iii. 10. Ps, xvii. 15. Do I 
delight in the moral law of God, as a transcript of 
his holy character? Ps. xxxvii. 31 ; cxix. 70, 72, 
77, 97, 113, 131. Rom. vii. 12, 22. Do I feel 
grieved when I see his law disregarded ? Ps. cxix. 
136, 158. Do I make his will the rule of my life ? 
1 John v. 3. Do I earnestly strive to bring my 
heart and life into complete conformity to his will ? 
Phil. iii. 7 — 14. Do I love his word? Ps. xix. 
7—11; cxix. 11, 16, 82, 162, 172. Do I find 



APPENDIX. 375 

delight in meditating upon it ? Ps. i. 2 ; cxix. 148. 
Do I delight in the ordinances of his house ? Ps. 
xxvi. 8; xxxvi. 8; cxxii. 1 ; lxxxiv. 10. Do I de- 
light in the Sabbath, anticipating its return with 
desire, hailing it with joy, and engaging in its du- 
ties with sweet satisfaction? Isa. lviii. 13, 14. Do 
I delight in secret communion with God, in prayer 
and praise ? Ps. v. 2, 3 ; lv. 16, 17 ; lxxxviii. 13 ; 
cxvi. 2 ; cxxxviii. 1,2; cxlvi. 1,2; cxlvii. 1 ; cxlviii. 
Do I love the children of God, as bearing his im- 
age? 1 John iv. 20; v. 1. Is my soul ever moved 
with sweet emotion, in contemplating the infinite 
moral perfections of God ? Ps. xxx. 4 ; xcvi. 9. 
Do I delight also in his natural perfections, as ap- 
pertaining to the Supreme .Ruler of the universe ? 
Ps. xcvi. 1 — 13; xcvii. 1 — 12. Do I feel this de- 
light in his character, independent of the idea that 
he is my friend ? Hab. iii. 17, 18. Am I sure that 
even this emotion is not produced by the secret 
thought that the exercise of it is an evidence of my 
being his friend? 

5. As to my Christian character in general. 
Do I realize my dependence upon the Holy Spirit 
for every right feeling and action ? John xiv. 16, 
17. Rom. viii. 9, 13, 14. Isa. xxvi. 12. Are the 
fruits of the Spirit manifest in my heart and life ? 
Gal. v. 22 — 24. Have I mortified my members 
which are upon the earth, and put off the works of 
the flesh? Gal. v. 19—21. Col. iii. 5, 8. Have 
I put on the new man, which is renewed in knowl- 
edge, after the image of him that created him ? 



376 APPENDIX. 

Col. iii. 10. Do I manifest my love to my breth- 
ren by a readiness to make sacrifices of personal 
feeling, interest, and enjoyment, to promote their 
welfare and happiness I 1 John iii. 14 — 17. Do 
I manifest my love for all mankind by doing good 
to all as I have opportunity 1 Do I feel an unut- 
terable desire for the conversion of their souls? 
Rom. ix. 1, 2. Am I willing to make personal 
efforts and sacrifices to promote this object 1 Do 
I heartily and earnestly offer the prayer, — "Thy 
kingdom come," doing and giving all in my power 
to promote it 1 Is the same mind in me, in these 
respects, that was in Christ Jesus 1 Phil. ii. 4 — 8. 
Rom. xv. 2, 3. Do I truly feel that it is more 
blessed to give than to receive 1 Acts xx. 35. Do 
I strive, as much as in me lies, to live in peace 
with all, and to promote peace among all men 1 
Ps. xxxiv. 14. Matt. v. 9. Rom. xii. 18. 2 Cor. 
xiii. 11. Heb. xii. 14. James iii. 17. Do I seek 
the peace of Zion, avoiding every unnecessary 
offence, and even sacrificing my own feelings for 
the sake of the peace of the church ? Ps. cxxii. 6. 
Rom. xiv. 19 — 21. 1 Cor. vii. 15; viii. 13; xiv. 
33. Eph. iv. 3. 1 Thess. v. 13. Am I long- 
suffering and patient under injurious treatment ? 
1 Cor. xiii. 4, 7. Do I exercise a spirit of forbear- 
ance towards the faults of others, forgiving injuries 
and offences ? Mark xi. 25. Eph. iv. 2. Col. iii. 13. 
Do I put away all envy and jealousy from my 
bosom, not seeking occasion of offence by putting 
the worst construction upon the conduct of others, 



APPENDIX. 377 

not expecting great things for myself, and not being 
displeased when I am passed by with apparent 
neglect ? Rom. xii. 16. 1 Cor. xiii. 4, 5, 7. Jer. 
xlv. 5. Eph. iv. 2. Col. iii. 12. Do I not think 
of myself more highly than I ought to think ? Rom. 
xii. 3, 16. Do I, in lowliness of mind, esteem others 
better than myself? Phil. ii. 3. Am I self-willed, 
headstrong, determined to have my own way ? or 
am I ready to prefer the judgment of my brethren, 
and submit to them, when I can do it conscien- 
tiously? Eph. v. 21. 1 Pet. v. 5. Am I tender 
of spirit, kind, gentle, and courteous, in my inter- 
course with others ? 1 Thess. ii. 7. 2 Tim. ii. 24. 
Tit. iii. 2. James iii. 17. Eph. iv. 32. Col. iii. 
12. 1 Pet. iii. 8. Have I put on meekness, not 
being easily provoked to the indulgence of resent- 
ful feelings? 1 Cor. xiii. 5. Have I put away 
from me all bitterness, and wrath, and anger, and 
clamor, and evil-speaking, with all malice, not ren- 
dering evil for evil, nor railing for railing ? Eph. 
iv. 31. 1 Pet. iii. 9. Do I love my enemies, bless 
them that curse me, and seek the good of those 
who strive to injure me ? Matt. v. 44. Rom. xii. 
14, 20. Do I recognize the hand of God in the 
daily blessings of this life ? James i. 17. Do I 
likewise recognize his hand in the little perplexities 
and trials of every-day life ? Do all my trials sub- 
due and chasten my spirit, working in me patience, 
experience, and hope ? Rom. v. 3, 4. Heb. xii. 
6 — 11. Am I content with such things as the Lord 
gives me day by day, not taking anxious thought 



378 APPENDIX. 

for the morrow, nor disquieting myself for the 
future? Matt. vi. 25—34. Phil. iv. 11. 1 Tim. 
vi. 8. Heb. xiii. 5. Does my faith lead me to 
look at the things that are unseen, and set my 
affections on things above, and not on things on 
the earth? 2 Cor. iv. 16—18. Col. iii. 1, 2. 



E. 



BEFORE COMMUNION. 

The last time I partook of this ordinance, did I 
meet the Lord at his table, and receive a refreshing 
from his presence ? Did I there renew my cove- 
nant vows 1 Have I kept them 1 Have I since 
lived not unto myself, but unto God 1 Have I en- 
joyed more of the presence of God ? Have I lived 
a life of faith and prayer 1 Have I been daily to 
the cross of Christ for pardon and strength ? Have 
I maintained a deep and lively sense of divine 
things 1 Have I lived a life of self-denial ? Have 
I obtained any conquests over indwelling sin? 
Have I made any progress in subduing the unholy 
tempers of my heart 1 Has my will been brought 
more entirely to bow to the will of God, so that I 
have no will of my own? Has my love increased ? 
Do I feel more delight in contemplating the Divine 
character, in reading his word, in prayer, in the 



APPENDIX. 379 

ordinances of his house, &c. ? Do I feel more 
intense longings of soul after conformity to his 
image ? Have I any deeper sense of the exceed- 
ing sinfulness of sin ? Do my own sins in particu- 
lar appear more aggravated ? Do I think less of 
myself? Does a sense of my own vileness and 
unworthiness humble me low before God ? Does 
this lead me to see my need of just such a Saviour 
as Jesus? Am I now disposed to cast my all upon 
him ? Has my love for Christians increased ? Do 
I feel any more compassion for dying sinners ? 
Has this led me to do more for their conversion ? 
Have I abounded more in every good word and 
work ? Have the fruits of the Spirit increased in 
my heart and life ? Have I been more faithful in 
all the relations of life ? Do I perceive any grow- 
ing deadness to the world ? Does my relish for 
spiritual things increase, while my taste for earthly 
delights diminishes ? Do I see more and more my 
own weakness, and feel a more steady dependence 
upon Christ ? Do I feel increasing spirituality in 
religious duties ? Do I feel increasing tenderness 
of conscience, and maintain more watchfulness 
against sin ? Do I feel greater concern for the 
prosperity of the church, and the conversion of the 
world ? Am I becoming more meek and gentle in 
spirit, less censorious, and less disposed to resent 
injuries? Am I more ready to receive reproof 
from others without anger or hardness of feeling ? 



380 APPENDIX. 



A COURSE OF READING. 
Adapted to the plan suggested page 167-. 

[This course of reading is proposed for young 
ladies, not with the expectation that they will be 
able to read all this catalogue of books during the 
course of their education, but that they will com- 
mence, and form the habit of reading systematical- 
ly, at this period, and prosecute the course, as they 
shall have opportunity, in subsequent years. The 
selection has been made with considerable care ; 
yet it may be capable of improvement and adapta- 
tion to particular circumstances, under the direction 
of judicious friends.] 

I. HISTORY. 

1. Sacred and Ecclesiastical History. Jahn's 
Hebrew Commonwealth ; Milner's Church History ; 
(Mosheim's do. if practicable, to be kept on hand 
for occasional comparison, in doubtful cases ;) 
Scott's Continuation of Milner ; * Gilpin's Lives 
of the Reformers, (to be read in connection with 
the history where their names occur ;) Life of 
Knox; Fuller's and Warner's Ecclesiastical His- 

* Those who prefer a course somewhat more condensed, 
without learned discussions, can substitute, so far as it goes, 
the author's Sabbath School Church History. 



APPENDIX. 381 

tory of England ; Neale's History of the Puritans ; 
Mather's Magnalia ; Choules's Origin and History 
of Missions ; (this latter might well be commenced 
simultaneously with the first named, and carried 
along with the course.) 

2. Secular or Profane History. Neale's History 
of New England ; Guizot's History of Civilization 
in Europe ; Rollin's Ancient History ; Bancroft's 
History of America ; Russell's Egypt ; Russell's 
Palestine ; Plutarch's Lives, (to be kept on hand, 
and read when the names occur in history ;) Win- 
throp's Journal ; Ramsay's American Revolution ; 
Sparks's American Biography, (to be kept on hand, 
and read as the names occur in history ;) Mitford's 
Greece ; Ferguson's History of the Roman Repub- 
lic ; Josephus's Works ; Marshall's Life of Wash- 
ington ; Sismondi's Decline of the Roman Empire ; 
Hallam's History of the Middle Ages; Mill's 
History of the Crusades and Chivalry ; Turner's 
History of England ; James's Life of Charle- 
magne ; Robertson's History of Scotland ; Rob- 
ertson's Charles V. ; Sismondi's History of the 
Italian Republics, (abridged in Lardner's Cabinet 
of History;) Irving's Life of Columbus; Ferdi- 
nand and Isabella ; Robertson's History of A mer- 
ica ; Sparks's Life of Washington ; Scott's Napo- 
leon. 

II. CHRISTIAN DOCTRINE. 

Gallaudet's Youth's Book on Natural Theology ; 
Todd's Truth made simple ; Blunt's Veracity of 



382 APPENDIX. 

the Gospels ; Alexander's Evidences ; Attributes 
of God, (Mass. S. S. Society ;) Brown's Compen- 
dium of Natural and Revealed Religion ; Scott's 
Essays ; Watts's Ruin and Recovery ; Edwards's 
History of Redemption ; Griffin on Divine Effi- 
ciency ; Colquhoun on the Covenants ; Owen on 
the Spirit ; Owen on the Death and Satisfaction of 
Christ ; Griffin on the Atonement ; Doddridge's 
Ten Sermons on Regeneration ; Scott's Treatise 
on Repentance ; Watts on Death and Heaven ; 
Mitchell's Guide ; Dr. Woods on Infant Baptism ; 
The Baptized Child. > 

III. RELIGIOUS BIOGRAPHY. 

Humphrey's Christian Memoirs ; Burder's Me- 
moirs ; Memoirs of Mrs. Graham, Mrs. Huntington, 
Mrs. Savage, Mrs. Newell, Mrs. Paterson, Mrs. S. 
L. Smith, Mrs. Edgerton, Mrs. Allen, Mrs. Judson, 
Mrs. Winslow ; Philip Henry, Oberlin, Francke, 
Neff, Payson, Martyn, Howard, Dr. Hopkins, Ed- 
wards, Brainerd, Pres. Davies, Maclaurin, Baxter, 
Doddridge, Owen, Watts, Howe, Mather, Dwight, 
Gill, Bunyan, Robinson, Andrew Fuller, Robert 
Hall, Fletcher, Asbury, Dr. A. Clarke, John and 
Charles Wesley, Whitefield, Watson, Cecil, Fene- 
lon, J. B. Taylor, Emerson, Parsons and Fisk, 
Gordon Hall, Schwartz. (Convenience may be 
consulted, as to the order in which these are read ; 
and any other approved biographies may be sub- 
stituted or added.) 



APPENDIX. 383. 

IV. MISCELLANEOUS. 

1. On the Prophecies. Newton's Dissertations ; 
Keith on the Prophecies ; Smith's Key to the Rev- 
elation. 

2. On Christian Character, Experience, and 
Duty. Doddridge's Rise and Progress ; Pilgrim's 
Progress ; Edwards on Affections ; ScougaPs Life 
of God in the Soul ; Bellamy's True Religion 
Delineated ; Abbott's Young Christian ; Owen on 
Spiritual-Mindedness ; Flavel on Keeping the 
Heart ; Gallaudet's Every-Day Christian ; Philip's 
Guides ; Hannah More's Practical Piety and Chris- 
tian Morals ; Owen on Indwelling Sin ; Howe's 
Blessedness of the Righteous ; Leighton on Peter ; 
Flavel's Touchstone ; American Tract Society's 
Evangelical Family Library, which includes some 
of the above. 

3. On the Discipline, Instruction, Sfc. of the 
Young. Todd's Sabbath School Teacher; Ab- 
bott's Teacher ; Mother at Home ; Hannah More 
on Female Education ; Mother's Friend ; Father's 
Book ; Fenelon on the Education of Daughters ; 
Babington on Education ; Hall's Lectures ; Home 
Education ; Book for Parents. 

4. Illustrations of Scripture. The Comprehen- 
sive Commentary, and Bush's and Barnes's Notes, 
to be referred to in connection with the study of 
the Bible. Townsend's Bible, for its chronologi- 
cal information and Notes. 

5. Health. Catechism of Health ; Combe on 
the Constitution ; Carnaro on Temperance. 



384 APPENDIX. 

6. Travels. Bruce's Travels in Abyssinia ; 
Denon's Travels in Egypt ; Clarke's Travels in 
Russia ; Mackenzie's Travels in Iceland ; Mungo 
Park's Mission to Africa ; Lander's Journal ; Rome 
in the 19th Century ; Buchanan's Researches ; 
the Christian Brahmin ; Tyerman and Bennett's 
Journal ; Williams's Missionary Enterprise ; De 
Trocqueville's Democracy in America ; Journals 
of the Missionaries, in the Missionary Periodicals. 

7. The Sciences. Brown's Lectures on the Phi- 
losophy of the Mind ; Day or Upham on the Will ; 
Degerando on Self-Education ; Dick's Christian 
Philosopher ; Mrs. B.'s Conversations on Philoso- 
phy and Chemistry ; Wayland's Moral Science 
and Political Economy ; Douglas on the Advance- 
ment of Society ; The Bridgewater Treatises. 

8. Belles Lettres. Works of Jane Taylor and 
Madame De Stael ; Johnson's Rasselas ; Selections 
from the Spectator ; Poems of Milton, Young, 
Dryden, Cowper, Thompson, Wordsworth, Mont- 
gomery, Hemans, Sigourney, Tappan ; Dana's 
Poems and Prose Writings ; Southey's Cowper ; 
Risley's Specimens of Foreign Literature. 

9. Promiscuous. Hannah More's Essays to 
Young Ladies ; Miss Jewsbury's Letters to Young 
Ladies ; Mrs. Farrar's Young Ladies' Friend ; 
Daily Duties; Pastor's Daughter; The Listener; 
Way to do Good. 



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